BOOK
II.
GALEN
in
some
things
maintained
;
in
some
things
rejected
,
or
reconciled
to
ARISTOTLE
.
CAP.
I.
1.
Mans
Body
fitted
onely
for
mans
Soul
.
Tritons
are
not
men
.
2.
How
Mans
body
is
more
excellent
then
all
others
.
3.
How
the
Soul
is
most
in
the
Brain
and
Heart
.
4.
A
twofold
heat
in
us
.
5.
What
Creatures
nourish
most
.
6.
The
Womans
imagination
cannot
alter
the
form
.
I.
AS
GOD
hath
bestowed
upon
Man
the
most
excellent
Soul
of
all
others
;
so
hath
he
fitted
him
with
a
Body
answerable
to
such
a
Soul
,
of
which
no
other
Body
is
capable
;
and
if
it
were
,
yet
for
want
of
fit
Organs
,
the
Soul
could
not
exercise
her
functions
;
as
we
see
in
that
Fiction
of
Apuleius
,
whose
soul
being
in
the
body
of
an
Asse
,
could
neither
speak
,
nor
write
,
nor
doe
any
thing
but
what
was
proper
to
an
Asse
;
yet
I
have
read
of
Tritons
,
or
Fishes
having
the
face
,
lineaments
,
and
shape
of
mans
body
;
One
was
seen
in
the
days
of
Tiberius
,
another
in
the
time
of
Augustus
,
a
third
under
Nero
:
Pliny
,
AElian
,
Theodor
Gaza
,
Trapezuntius
,
Alexander
ab
Alexandro
,
Scaliger
,
and
divers
others
affirm
the
truth
of
this
;
yet
these
Tritons
or
Nereides
,
cannot
be
called
,
nor
are
they
men
,
though
they
have
the
outward
shape
:
for
it
is
not
the
matter
,
not
outward
lineaments
,
but
the
form
that
gives
essence
and
denomination
.
II.
Mans
body
is
of
all
others
the
most
perfect
and
excellent
;
though
he
hath
not
wings
like
a
bird
to
fly
,
nor
can
see
so
far
as
an
Eagle
,
nor
hear
so
quickly
as
a
Fox
,
nor
smell
so
well
as
a
Dog
,
nor
taste
so
well
as
Poultry
,
nor
hath
so
quick
a
tact
as
Oysters
and
Spiders
;
yet
his
hands
,
speech
,
and
reason
,
doe
countervail
all
these
:
for
celerity
and
reception
his
senses
yeild
to
the
beasts
;
for
variety
and
judgement
they
must
yeild
to
him
.
III.
Though
mans
soul
in
respect
of
understanding
and
will
,
be
inorganical
,
and
therefore
not
properly
resident
in
any
particular
member
more
then
in
another
,
yet
accidentally
,
because
the
brain
is
the
seat
of
the
fantasie
,
from
which
the
intellect
receives
its
objects
,
and
the
heart
the
seat
of
the
affections
,
subservient
to
the
will
;
the
brain
is
the
seat
of
the
intellect
,
the
heart
of
the
will
.
IV.
There
is
in
us
a
twofold
heat
,
the
one
celestial
,
the
other
elementary
:
that
preserves
us
,
this
destroys
us
:
that
concocts
our
food
,
and
turns
it
into
nutriment
,
this
corrupts
and
putrifies
it
,
and
turns
it
into
noxious
humours
and
excrements
,
as
we
see
in
burning
Fevers
.
It
is
not
then
every
heat
that
chylifieth
or
sanguifieth
,
or
assimulateth
,
but
this
celestial
heat
:
Neither
is
it
the
quantity
,
but
the
quality
thereof
,
and
affinity
it
hath
with
the
things
concocted
:
For
there
is
more
heat
in
a
Lion
,
then
in
a
Pigeon
,
and
yet
the
Pigeon
will
concoct
that
which
the
Lion
cannot
;
yet
this
celestial
heat
is
helped
by
the
elementary
heat
if
it
be
temperate
,
and
by
the
crasis
,
temperament
,
or
constitution
,
if
it
be
sound
.
V.
Nothing
by
way
of
food
can
cherish
our
natural
heat
,
and
maintain
our
life
,
but
what
had
life
and
heat
it self
;
and
the
more
perfect
life
it
had
,
the
better
it
nourisheth
,
as
having
neerer
affinity
with
us
.
Hence
animals
nourish
more
then
vegitables
,
because
the
matter
of
their
bodies
and
spirits
,
are
more
consonant
to
ours
then
of
hearbs
or
fruits
,
which
if
they
bee
contrary
to
us
in
their
nature
and
qualities
,
they
destroy
us
,
as
poisonable
hearbs
do
.
Purging
medicaments
are
of
a
middle
nature
,
as
having
some
similitude
with
the
humours
of
our
bodies
,
which
they
attract
;
as
Agary
with
Flegme
,
Rubarb
with
Choler
,
&c.
and
some
dissimilitude
with
our
bodies
,
upon
which
they
work
by
weakning
them
,
especially
if
they
have
any
delatory
quality
.
VI.
Though
the
woman
in
conception
,
or
afterwards
,
can
by
the
strength
of
imagination
impresse
some
note
or
mark
upon
the
seed
or
Embryo
:
yet
she
cannot
alter
the
sex
or
form
as
she
pleaseth
,
because
this
is
not
the
work
of
imagination
,
but
of
a
diviner
power
,
to
wit
,
of
the
external
formative
agent
;
for
which
cause
a
man
cannot
beget
any
other
then
a
man
,
for
that
his
seed
is
not
capable
of
any
other
form
,
neither
doth
the
formative
agent
work
otherwise
the●
as
the
seed
is
inclinable
to
.
CAP.
II.
1.
The
Stomach
and
Lungs
not
necessary
for
life
.
2
,
How
the
limbs
are
moved
:
the
spirits
are
bodies
more
required
for
motion
then
sensation
:
the
spirits
are
light
:
how
they
are
the
souls
instruments
:
how
the
Muscles
move
.
3.
Seven
properties
of
the
brain
.
4.
Twelve
properties
of
the
eye
.
5.
It
s
substance
warrish
.
6.
Why
but
one
sight
.
7.
The
eye
how
an
agent
and
patient
.
8.
It
s
two
●ights
and
its
colours
.
Light
gives
the
second
act
.
THough
the
Stomach
and
Lights
be
two
noble
parts
of
the
body
for
those
that
are
to
live
long
;
yet
life
can
consist
without
them
or
their
action
:
For
1.
Some
have
lived
without
chilification
and
respiration
:
the
meseraick
veins
can
draw
some
portion
of
the
clysters
to
the
liver
for
sanguification
,
by
which
life
can
be
preserved
.
2.
Divers
creatures
live
all
the
Winter
,
as
Swallows
,
Cuckows
,
Dormise
,
&c.
without
any
chilification
or
action
of
the
stomach
.
3.
Women
that
are
hysterical
,
can
live
only
by
transpiration
,
without
respiration
at
all
.
4.
The
arteries
can
draw
air
to
the
heart
,
though
there
were
no
lungs
at
all
,
yet
not
with
that
conveniency
,
because
the
lungs
temper
and
qualifie
the
frigidity
of
the
air
before
it
comes
to
the
heart
.
5.
Fishes
breath
not
at
all
,
nor
have
they
any
lungs
,
yet
they
live
.
II.
In
the
motion
of
our
bodies
the
limbs
are
moved
by
the
muscles
,
these
by
the
nerves
,
the
nerves
by
the
animal
spirits
,
and
these
by
the
soul
,
which
produceth
neither
sense
nor
motion
in
the
body
without
these
spirits
:
for
if
the
nerve
be
cut
or
obstructed
,
or
bound
,
motion
ceaseth
;
which
sheweth
that
the
soul
worketh
by
these
spirits
,
and
that
in
the
nerve
there
is
more
then
a
bare
faculty
of
sense
and
motion
required
to
make
it
move
and
feel
:
for
in
the
obstructed
nerve
there
is
the
faculty
still
,
but
not
the
motion
,
because
the
spirits
are
intercepted
,
which
have
their
original
from
the
brain
as
well
as
the
nerves
,
but
their
action
from
the
soul.
2.
These
spirits
are
bodies
,
as
appears
by
their
generation
,
fatigation
&
dissipation
:
for
when
these
spirits
fail
,
motion
ceaseth
,
and
we
grow
weary
.
3.
In
the
nerve
though
one
and
the
same
animal
spirit
causeth
both
sense
and
motion
;
yet
a
greater
vigour
is
required
for
motion
then
for
sensation
,
because
the
perfection
of
this
consists
in
reception
only
,
but
of
that
in
action
chiefly
.
Now
more
force
is
required
for
action
then
for
passion
.
4.
In
the
animal
spirits
there
is
a
light
or
splendour
,
because
they
are
a
very
attenuated
substance
,
warmed
by
a
celestial
heat
:
This
light
is
perceived
in
the
eye
being
shut
,
in
the
other
senses
it
is
not
seen
,
because
their
organs
are
not
transparent
:
Now
the
spirit
of
the
eye
is
the
same
with
that
of
the
ear
,
&c.
5.
The
spirits
are
not
properly
the
instruments
of
the
soul
,
because
the
soul
is
the
form
which
worketh
immediatly
upon
its
matter
;
and
the
spirits
are
parts
of
this
matter
,
but
they
are
called
instruments
,
becaus
they
convey
to
the
members
the
faculties
of
the
soul.
6.
Though
the
will
moves
the
muscles
in
men
,
and
the
will
moves
according
to
knowledge
and
election
;
yet
in
infants
the
muscles
are
moved
by
a
natural
instinct
,
and
so
they
are
in
beasts
who
have
not
election
and
reason
.
III.
Man
hath
a
larger
and
more
capacious
brain
then
other
creatures
have
;
because
the
soul
of
man
being
endowed
with
more
faculties
,
required
a
larger
habitation
.
2.
The
brain
is
void
of
sense
and
feeling
,
because
it
is
the
Judge
of
all
the
senses
.
Thus
the
eye
which
seeth
all
colours
,
hath
no
colour
it self
,
nor
the
tongue
and
palat
any
taste
,
which
judgeth
of
all
tastes
;
experience
sheweth
,
that
the
wounded
brain
being
cut
or
pricked
,
feeleth
not
.
3.
Though
the
brain
feeleth
not
,
yet
it
hath
a
natural
faculty
to
expel
things
hurtful
;
so
there
are
antipathies
and
sympathies
in
insensitive
things
.
4.
The
brain
hath
no
animal
motion
,
though
it
be
the
original
of
this
motion
;
yet
it
hath
a
natural
motion
of
Systote
and
Diastole
for
the
generation
of
the
spirits
,
and
expulsion
of
noxious
things
.
5.
The
brain
is
cold
and
moist
;
cold
naturally
,
but
hot
accidentally
,
by
reason
of
the
spirits
and
arteries
in
it
:
cold
,
otherwise
the
attenuated
animal
spirits
in
it
would
quickly
wast
and
consume
with
heat
;
and
with
often
study
and
cogitation
,
it
would
soon
be
inflamed
,
and
so
into
phrenzies
wee
should
bee
apt
to
fall
.
6.
Though
the
brain
be
cold
,
and
the
heart
hot
,
yet
the
animal
spirits
are
more
attenuated
then
the
vital
,
because
these
are
generated
immediatly
of
the
grosse
bloud
,
whereas
the
animal
are
begot
of
the
vital
spirits
,
and
are
refined
by
the
arteries
of
the
brain
.
7.
The
brain
is
moist
,
1.
That
it
may
the
more
easily
receive
impressions
:
2.
That
it
may
the
better
resist
inflamation
:
And
3.
That
the
nerves
may
by
its
moisture
bee
the
more
pliable
,
which
otherwise
would
be
stiffe
.
IV.
The
Eye
is
the
most
noble
of
all
the
senses
:
1.
Because
its
action
is
quickest
,
apprehending
its
object
in
an
instant
:
2.
Though
the
object
be
never
so
far
distant
,
it
is
perceived
by
the
eye
,
as
the
stars
are
.
3.
Because
light
,
which
is
the
object
of
the
eye
,
is
of
all
accidents
the
most
noble
.
4.
The
eye
hath
more
objects
then
any
other
sense
;
for
besides
light
and
colour
of
all
sorts
,
its
particular
objects
,
it
hath
also
number
,
magnitude
,
state
,
motion
and
figure
,
which
are
common
objects
.
5.
None
of
the
senses
hath
such
a
curious
fabrick
:
for
the
eye
hath
six
tunicles
,
three
humours
,
six
muscles
,
two
nerves
,
the
optick
and
motory
,
many
veins
and
arteries
.
6.
It
is
the
first
and
chief
organ
of
knowledge
;
for
at
first
men
got
their
knowledge
by
observation
and
the
eye
,
though
now
we
have
it
by
instruction
and
the
ear
.
7.
The
eye
hath
the
highest
place
of
all
the
senses
in
the
body
.
8.
And
it
hath
the
perfectest
figure
,
for
it
is
almost
round
,
that
it
may
move
the
easier
and
swifter
.
9.
It
hath
a
liberty
and
command
of
it self
which
the
other
senses
have
not
;
for
it
can
inclose
it self
within
its
casements
,
and
open
them
when
it
pleaseth
.
10.
It
hath
a
peculiar
light
within
it self
,
besides
that
light
which
is
in
the
air
,
and
it
hath
more
spirits
then
any
other
of
the
senses
,
and
these
spirits
are
more
subtle
,
nimble
,
and
quick
then
any
other
animal
spirits
are
.
11.
Without
the
eye
no
living
creature
could
finde
out
its
food
,
in
which
consisteth
the
life
of
the
creature
.
12.
Without
the
eye
men
could
not
have
naturally
attained
to
the
knowledge
of
God
,
and
of
Divinity
;
for
by
the
contemplation
of
the
Heavens
,
and
their
light
and
motions
,
men
came
to
have
the
knowledge
of
their
Maker
:
For
the
invisible
things
of
him
from
the
creation
of
the
world
,
are
clearly
seen
,
being
understood
by
the
things
that
are
made
,
Rom.
1.20
.
V.
The
eye
is
of
a
watrish
not
of
a
fiery
substance
,
as
may
bee
seen
,
1.
By
the
water
that
flowes
from
it
when
it
is
hurt
:
2.
By
the
fat
which
is
about
it
;
this
would
consume
if
the
eye
were
fiery
:
3.
By
the
watrish
humour
which
is
in
the
cavities
of
the
face
in
the
new
formed
Embryo
:
4.
By
the
reception
and
conservation
of
the
species
;
for
the
fire
can
neither
receive
nor
confer
any
image
or
species
,
as
the
water
doth
.
VI.
Though
there
be
two
eyes
,
there
is
but
one
sight
,
or
one
object
seen
;
1.
Because
the
optick
nerves
are
united
in
one
before
they
reach
to
the
eyes
:
2.
Because
there
is
but
one
fantasie
,
and
one
common
sens
which
judgeth
of
the
external
object
.
VII
.
The
eye
in
respect
of
its
grosse
and
solid
parts
,
is
a
patient
in
seeing
,
by
receiving
the
species
or
shape
,
(
not
the
substance
)
into
the
chrystalline
humor
;
but
in
respect
of
the
spirits
in
the
eye
,
it
is
an
agent
by
perception
of
the
species
,
and
partly
a
patient
:
for
there
is
some
impression
in
the
spirits
,
or
else
by
them
the
species
could
not
be
conveyed
into
the
common
sense
and
phantasie
:
The
spirits
then
are
agents
,
not
outwardly
upon
the
object
,
but
inwardly
upon
the
spirits
received
from
the
object
:
and
when
they
are
employed
about
som
other
thing
in
the
phantasie
,
the
eye
seeth
not
its
object
,
though
the
species
be
impressed
in
the
chrystalline
;
because
there
is
required
for
sight
,
not
only
the
impression
in
the
chrystalline
,
but
also
a
perception
and
apprehension
in
the
spirits
;
in
which
action
properly
and
formally
vision
consisteth
.
And
though
the
spirits
be
no
part
of
the
eye
as
it
is
a
solid
substance
,
yet
they
are
part
as
the
eye
is
the
instrument
of
sight
.
VIII
.
There
are
in
the
eye
when
it
seeth
,
two
lights
,
the
one
from
without
,
whereof
there
is
greatest
quantity
in
the
white
of
the
eye
;
the
other
from
within
,
which
is
most
prevalent
in
the
chrystalline
,
disposing
it
to
receive
the
species
,
as
the
outward
light
disposeth
the
air
.
The
outward
light
,
if
it
bee
not
proportionable
to
the
inward
,
makes
this
unfit
for
vision
,
not
by
extinguishing
,
or
destroying
it
,
for
one
light
cannot
destroy
another
;
but
by
too
much
extending
or
destroying
the
mean
and
proportion
of
the
inward
light
.
There
is
besides
these
two
,
a
third
light
in
the
eies
of
owls
,
cats
,
&
such
creatures
as
live
by
preying
in
the
dark
,
which
light
is
not
immanent
in
the
eye
,
but
transient
into
the
air
,
that
the
medium
being
illuminate
,
the
species
of
the
object
might
be
raised
.
IX
.
The
eye
hath
not
such
colours
as
are
made
by
the
mixture
of
the
four
elements
,
or
prime
qualities
,
but
such
only
as
are
made
by
the
mixture
of
the
light
and
the
diaphanous
or
perspicuous
body
.
The
first
sort
of
colours
are
in
the
dark
in
respect
of
their
existence
or
quality
:
the
second
sort
hath
no
existence
at
all
in
the
dark
:
And
though
the
light
give
not
the
first
act
or
beeing
to
colours
,
yet
it
giveth
the
second
act
in
making
them
visible
,
and
actuating
them
,
to
work
upon
the
eye
,
by
sending
their
species
thither
.
CAP.
III.
1.
A
twofold
Heat
in
living
things
.
2.
The
Primitive
Heat
where
,
and
how
tempered
.
3.
Our
spirits
are
not
celestial
,
several
Reasons
.
4.
Our
natural
heat
,
what
?
it
is
no
substance
,
in
six
Reasons
.
5.
Many
excellencies
of
mans
body
.
6.
The
Head
,
why
the
noblest
part
,
and
highest
,
as
Galen
thinks
.
THAT
there
is
in
living
creatures
besides
the
elementary
heat
,
another
called
celestial
,
is
manifest
,
because
the
fire
or
elementary
heat
,
neither
in
part
,
nor
in
whole
,
is
the
cause
of
generation
.
2.
Because
the
elementary
heat
remains
after
the
celestial
is
gone
,
as
may
be
seen
in
spices
,
which
retain
or
rather
increase
their
elementary
heat
,
as
they
grow
drier
,
being
separate
from
the
Tree
;
and
yet
they
want
that
celestial
heat
by
which
they
did
live
and
had
vegetation
;
for
now
being
dead
,
nutrition
,
attraction
,
vegetation
,
growth
,
and
other
functions
of
life
cease
,
which
were
the
effects
of
the
celestial
heat
.
3.
Because
in
Mandrakes
and
other
cold
herbs
,
there
is
this
celestial
heat
,
by
which
they
live
;
and
yet
no
elementary
heat
at
all
;
for
they
are
cold
both
actually
and
vertually
.
II.
As
in
living
creatures
there
be
divers
dissimular
parts
,
so
there
be
temperaments
,
and
diversity
of
heat
;
all
which
are
united
in
the
heart
,
the
fountain
of
heat
,
which
it
communicates
to
all
parts
by
the
bloud
and
spirits
;
this
primitive
heat
is
in
perfect
creatures
compacted
within
the
heart
;
in
Trees
and
Plants
,
within
the
root
;
in
Insects
it
is
diffus'd
through
all
the
body
,
without
any
union
in
one
part
more
then
another
;
which
is
the
cause
that
when
snakes
and
worms
are
cut
in
pieces
,
every
piece
moves
,
which
is
not
so
in
the
hand
or
foot
of
perfect
animals
if
they
be
cut
off
;
so
wee
see
in
some
twigs
of
Trees
,
that
being
set
in
the
ground
,
grow
and
take
root
;
which
shews
,
That
the
original
heat
and
substance
of
the
root
,
is
in
every
part
of
the
Tree
;
and
that
the
primitive
heat
of
the
creature
might
bee
brought
to
a
temper
,
refrigeration
is
required
,
which
in
terrestrial
animals
is
performed
by
the
air
,
in
fishes
by
the
water
,
in
herbs
by
the
earth
moistned
,
by
which
they
are
nourished
and
refreshed
.
III.
The
animal
and
vital
spirits
in
our
bodies
are
not
a
celestial
substance
,
as
some
have
thought
.
For
1.
The
Heavens
are
not
subject
to
generation
and
corruption
as
these
are
.
2.
The
Heavens
are
a
quintessence
,
but
these
are
elementary
or
aerial
.
3.
The
Heavens
cannot
be
diminished
,
which
they
must
needs
be
if
our
spirits
be
heavenly
bodies
;
for
they
are
as
they
say
,
pieces
of
that
great
body
,
which
at
last
will
be
quite
spent
,
except
they
be
repaired
either
by
a
new
addition
,
or
by
the
reuniting
of
the
same
spirits
to
it
again
.
4.
Seeing
the
Heavens
have
but
one
motion
which
is
circular
;
how
can
any
part
therof
come
down
into
our
bodies
,
except
it
hath
also
a
strait
motion
?
5.
Gravity
and
levity
are
elementary
qualities
,
whereof
the
Heaven
is
not
capable
,
and
therefore
cannot
descend
.
6.
Our
spirits
must
either
be
united
to
the
bodies
of
the
Heavens
,
and
so
continuated
bodies
with
them
,
or
else
separated
and
divided
;
both
which
are
absurdities
.
7.
These
spirits
did
either
move
them selves
downward
,
or
else
they
had
some
other
mover
;
the
first
we
cannot
grant
,
except
wee
make
the
celestial
bodies
,
living
creatures
,
for
only
such
move
themselves
;
neither
can
we
grant
the
second
,
except
we
know
what
this
mover
should
be
;
it
cannot
be
natural
,
for
the
motion
is
violent
;
nor
can
the
mover
be
violent
,
for
the
work
of
generation
is
natural
;
it
remains
then
that
these
spirits
are
aerial
in
their
nature
and
substance
,
but
the
instruments
of
the
soul
in
regard
of
their
function
,
in
which
regard
only
we
consider
them
as
they
are
in
our
bodies
;
for
many
actions
proceed
from
them
,
as
they
are
the
souls
instruments
,
which
cannot
be
effected
by
the
air
,
as
air
.
IV.
The
natural
or
primogenial
heat
in
living
creatures
,
is
not
a
substance
made
up
of
seed
and
menstruous
bloud
,
as
Galen
thought
:
For
,
1.
In
Trees
and
Herbs
there
is
this
naturall
héat
,
yet
no
menstruous
bloud
;
in
insects
begot
of
putrified
matter
,
there
is
this
heat
,
but
neither
seed
nor
the
foresaid
bloud
.
2.
This
heat
must
diffuse
it self
through
all
the
least
parts
of
the
body
,
without
which
they
cannot
live
;
but
if
it
be
a
body
,
there
must
be
penetration
of
bodies
;
if
there
bee
this
diffusion
;
if
there
be
only
an
agglutination
of
this
heat
to
the
parts
of
the
body
,
then
these
parts
have
not
life
in
themselves
,
and
consequently
neither
nutrition
,
or
attraction
which
are
the
effects
of
life
,
and
by
which
it
is
preserved
,
and
so
the
Fibres
which
are
given
for
attraction
are
in
these
parts
in
vain
.
3.
If
this
body
of
our
natural
heat
did
live
before
it
was
articulated
and
distinguished
into
membe●s
,
then
the
heart
is
not
the
first
thing
that
liveth
;
besides
it
will
follow
,
that
the
soul
may
be
the
act
of
an
inorganical
body
,
which
is
against
the
definition
of
the
soul.
4.
Nor
can
the
bloud
in
the
veins
be
this
body
,
because
this
bloud
is
the
effect
of
concoction
and
nutrition
,
and
it
is
bloud
only
:
but
that
body
of
Galens
,
is
the
effect
of
generation
,
and
the
mixture
of
seed
and
bloud
.
5.
If
this
natural
heat
hath
no
life
in
it
,
then
it
will
follow
that
the
chief
part
of
the
living
creature
is
without
life
.
6.
This
heat
then
is
a
quality
,
in
children
more
vigorous
and
intense
then
in
men
,
because
its
work
in
these
is
only
to
concoct
and
nourish
;
but
in
those
to
extend
the
body
also
,
which
is
a
greater
work
,
and
therefore
requires
more
heat
.
Besides
,
children
cannot
endure
hunger
so
well
as
men
,
because
their
heat
being
greater
wastes
the
bodie
sooner
,
where
it
hath
not
food
to
work
upon
:
children
then
are
more
hot
intensively
,
but
men
extensively
,
because
their
bodies
are
larger
,
according
to
the
dimension
of
which
,
their
heat
is
diffused
.
And
although
they
can
eat
harder
and
more
solid
meats
then
children
,
it
argues
not
that
their
heat
is
greater
then
that
of
childrens
,
but
that
their
instruments
of
mastication
(
which
is
the
first
concoction
)
are
better
and
stronger
.
V.
That
mans
body
might
be
a
fit
habitation
for
the
Soul
,
it
was
made
of
all
bodies
the
most
1
temperate
,
and
2
proportionable
,
3
the
most
copious
of
organs
,
so
that
it
may
well
be
called
a
Microcosm
,
containing
as
in
an
epitome
,
the
parts
of
the
great
world
.
4.
It
was
also
made
naked
,
as
needing
no
other
arms
or
defence
,
then
what
man
was
by
his
reason
,
tongue
and
hands
,
able
to
furnish
himself
with
.
5.
It
was
made
not
of
an
heavenly
,
but
of
an
elementary
substance
,
because
man
was
made
for
knowledge
,
this
is
got
by
the
senses
;
these
are
grounded
on
the
proportion
of
the
4
prime
qualities
,
of
which
the
Heavens
are
not
capable
.
7.
It
was
made
strait
that
1
man
may
be
put
in
minde
of
his
original
that
he
came
from
heaven
in
respect
of
his
soul
!
2
That
he
might
affect
and
seek
after
the
things
above
,
not
here
below
.
3.
He
abounds
more
in
spirits
and
heat
then
other
creatures
,
and
the
heat
and
spirits
raise
the
body
upwards
towards
their
own
proper
place
.
4.
If
man
had
not
been
of
a
strait
body
,
his
hands
which
were
made
for
many
excellent
uses
,
must
have
been
hindred
,
and
employed
with
the
feet
,
for
motion
and
supporting
of
his
body
.
6.
Hee
was
made
with
long
feet
,
that
his
body
might
be
the
more
steddy
and
strongly
supported
:
with
feet
forward
,
because
all
his
actions
and
motions
tend
that
way
.
7.
He
was
not
made
with
wings
to
fly
,
because
he
had
hands
to
make
him
fly
on
the
water
in
ships
;
and
he
had
knowledg
to
make
him
fly
to
Heaven
in
contemplation
;
with
the
wings
of
Faith
we
can
fly
swifter
&
farther
,
then
David
could
have
don
with
the
wings
of
a
Dove
.
VI.
Mans
head
is
of
all
parts
in
the
body
the
noblest
,
therefore
it
is
placed
in
the
highest
Region
,
and
nearest
Heaven
,
which
it
resembleth
both
in
figure
and
use
;
it
is
almost
round
,
1.
That
it
may
be
the
more
capacious
of
spirits
and
of
brain
,
of
which
is
more
in
man
then
in
any
other
creature
,
because
in
him
is
more
variety
,
and
perfection
of
animal
spirits
then
in
other
creatures
.
2.
That
it
may
bee
the
fitter
for
motion
.
3.
That
it
might
be
the
stronger
and
more
able
to
resist
injuries
.
Again
for
use
:
It
is
like
Heaven
,
for
this
is
the
seat
of
the
Angels
or
Intelligences
,
and
that
is
the
seat
of
the
Intellect
;
so
far
forth
,
as
it
is
the
seat
of
the
phantasie
by
which
the
intellect
worketh
,
and
of
the
senses
by
which
the
phantasie
is
informed
.
And
as
all
sublunary
bodies
receive
life
,
sense
,
or
motion
from
the
Heavens
,
so
do
all
our
members
from
the
Head
;
so
that
if
our
brain
be
wounded
,
sense
and
motion
in
the
body
presently
cease
.
The
head
is
that
by
which
man
is
Lord
over
the
beasts
,
therefore
deserved
to
have
the
highest
place
in
the
body
:
it
is
the
Citadel
of
this
little
world
,
in
the
safety
of
which
consisteth
the
safety
of
the
body
;
therefore
hands
,
feet
,
arms
,
and
all
,
are
ready
to
protect
the
head
when
it
is
in
danger
.
Hence
anciently
the
head
and
brains
were
honored
above
the
other
members
:
they
used
to
swear
by
the
head
,
[
per
caput
hoc
juro
,
per
quod
pater
ante
solebat
.
]
When
any
sneezed
,
they
were
wont
to
blesse
them
with
a
prayer
,
because
the
brain
is
affected
in
sneezing
.
Men
use
to
uncover
their
heads
to
their
superiours
,
intimating
that
they
discover
and
present
to
their
service
the
noblest
part
of
their
bodies
;
and
for
honours
sake
the
Priest
abstained
from
eating
of
the
brains
.
CAP.
IV.
1.
What
the
spirits
are
.
2.
They
differ
in
seven
things
.
3.
The
Woman
is
only
passive
in
generation
:
Her
Testicles
,
Arteries
,
&c.
not
spermatical
parts
;
the
males
seed
evaporates
,
why
the
child
resembles
the
parents
;
the
bloud
may
be
called
seed
.
4.
Adeps
how
generated
.
Of
the
Lungs
,
they
are
hot
.
THE
Animal
and
Vital
Spirits
are
so
called
,
not
only
because
we
have
sense
and
life
by
them
,
but
also
because
they
first
have
life
and
animation
in
themselves
;
for
otherwise
how
could
the
soul
give
life
and
sense
to
the
body
by
these
which
are
not
(
as
some
think
)
capable
of
either
.
2.
These
spirits
are
parts
of
our
bodies
,
parts
,
I
say
,
not
solid
and
containing
,
but
fluxil
and
contained
.
3.
They
are
one
with
the
vessels
&
members
,
to
which
they
do
adhere
;
one
,
not
specifically
,
but
quantitatively
;
so
the
grisle
is
one
with
the
bone
that
ends
in
the
grisle
.
4.
These
spirits
are
not
the
same
with
the
vapours
that
are
in
our
bodies
:
For
the
vapours
are
excrements
,
and
hurtful
to
us
,
therefore
nature
strives
to
expel
them
;
but
the
spirits
are
parts
,
&
helpful
to
us
,
therfore
nature
labors
to
retain
them
.
5.
These
spirits
somtimes
are
extinguished
by
violence
,
somtimes
are
wasted
for
defect
of
food
and
maintenance
;
he
that
is
drowned
hath
his
spirits
extinguished
,
he
that
dieth
of
sicknesse
,
hath
his
spirits
wasted
.
Thus
the
flame
in
the
candle
by
the
wind
is
extinguished
,
by
the
defect
of
wax
it
is
wasted
:
the
quantity
remains
in
that
,
it
is
lost
in
this
.
II.
The
Animal
,
Vital
,
and
Natural
spirits
are
distinct
in
their
originals
;
for
the
animals
are
from
the
brain
,
the
vital
from
the
heart
,
the
natural
from
the
liver
.
2.
In
their
Vessels
;
for
the
animal
are
in
the
nerves
,
the
vital
in
the
arteries
,
the
natural
in
the
veins
.
3.
In
their
operations
;
from
the
animal
we
have
sense
and
motion
;
from
the
vital
,
life
;
from
the
natural
auction
and
nutrition
.
4.
The
vital
spirits
remain
when
the
animal
and
natural
are
gone
.
In
a
Palsie
there
is
neither
sense
nor
motion
;
in
an
Atrophy
there
is
neither
auction
nor
nutritition
;
and
consequently
,
neither
animal
,
nor
natural
spirits
,
and
yet
there
is
life
and
vital
spirits
.
5.
The
Natural
spirits
are
in
every
part
of
the
body
,
so
are
not
the
Animal
and
Vital
,
but
in
their
proper
vessels
.
6.
The
motion
of
the
Animal
spirits
is
voluntary
,
and
in
our
power
,
so
is
not
the
motion
of
the
other
spirits
.
7.
The
Animal
spirits
rest
in
sleep
,
the
Vital
and
Natural
are
then
most
active
.
8.
The
Animal
spirits
are
subject
to
fatigation
and
cessation
,
the
others
not
.
9.
In
Vegitables
there
are
Natural
and
Vital
spirits
,
but
not
Animal
;
in
imperfect
Animals
there
are
all
three
,
but
grosser
and
colder
,
therefore
not
so
apt
to
be
dissipated
.
III.
That
there
is
no
active
seed
in
the
female
for
generation
,
but
that
she
is
meerly
passive
,
in
furnishing
only
the
Matter
or
Menstruous
bloud
with
the
place
of
conception
,
is
according
to
Aristotle
manifest
;
because
if
the
females
seed
were
active
,
she
may
conceive
of
her self
without
the
help
of
the
male
,
seeing
she
hath
an
active
and
a
passive
principle
,
to
wit
,
seed
and
bloud
;
and
where
these
principles
are
,
there
will
be
action
and
passion
.
If
the
Galenists
object
,
that
the
females
seed
is
colder
then
the
males
,
and
therefore
not
procreative
without
it
;
I
answer
,
That
though
it
be
colder
then
the
males
,
yet
it
is
hotter
then
the
bloud
,
and
therefore
active
,
the
bloud
being
meerly
passive
.
Again
,
the
heat
of
the
males
seed
is
but
an
accident
,
no
ways
concurring
essentially
to
generation
,
but
only
by
way
of
fomenting
and
cherishing
the
females
seed
,
as
the
heat
of
the
Hen
doth
to
the
generation
or
production
of
the
Partridg
;
wheras
the
whole
power
and
faculty
of
generation
,
was
in
the
Egg
,
not
in
the
Hen:
&
so
by
this
opinion
,
the
males
seed
affords
nothing
but
heat
or
fomentation
.
2.
If
the
females
seed
bee
active
,
and
the
males
too
,
it
will
follow
,
that
two
efficients
numerically
different
,
and
having
no
subordination
to
each
other
,
do
produce
one
effect
,
which
is
absurd
.
3.
It
will
follow
,
that
there
are
three
material
causes
,
to
wit
,
the
males
seed
,
the
females
,
and
the
bloud
,
and
therefore
must
be
three
forms
;
for
one
form
hath
but
one
matter
.
4.
It
will
follow
,
that
the
female
is
perfecter
then
the
male
,
as
having
more
principles
of
generation
,
to
wit
,
the
seed
,
the
bloud
,
and
the
place
or
matrix
.
5.
And
in
this
respect
,
that
the
male
will
stand
more
in
need
of
the
female
,
then
she
of
him
,
he
being
more
indigent
of
these
principles
of
generation
then
she
,
and
having
a
greater
desire
to
perpetrate
the
species
then
she
.
6.
The
Galenists
are
mistaken
,
in
thinking
those
glandulous
substances
in
the
female
to
bee
testicles
containing
seed
,
whereas
they
are
kernels
to
receive
the
superfluous
moisture
of
the
matrix
.
7.
The
arteries
,
nerves
,
and
veins
,
are
not
spermatical
parts
;
for
of
the
seed
no
parts
are
procreated
,
but
they
are
sanguineal
,
as
the
flesh
differing
from
the
flesh
in
this
,
that
being
cut
,
they
do
not
unite
again
,
as
the
flesh
,
because
of
their
hardnesse
and
drinesse
,
and
want
of
that
moisture
which
is
in
the
flesh
.
8.
The
males
seed
being
received
into
the
menstruous
bloud
,
doth
evaporate
and
turn
into
spirits
,
animating
the
informed
masse
.
9.
The
child
sometimes
resembleth
the
Father
,
sometimes
the
Mother
,
according
to
the
predominancy
of
the
seed
or
the
bloud
.
10.
As
the
bloud
nourisheth
the
nerves
,
veins
,
&c.
so
it
may
be
transformed
into
them
.
11.
The
bloud
may
be
called
seed
,
because
the
seed
is
begot
of
it
;
and
as
in
Vegitables
,
Hearbs
and
Trees
are
begot
of
seed
,
so
in
animals
,
procreation
is
of
the
bloud
.
Hence
Christ
is
called
the
Seed
of
the
Woman
.
IV.
The
Adeps
or
fat
in
our
bodies
is
generated
,
not
by
heat
,
for
heat
dissolves
and
melts
it
.
2.
Coldest
temperaments
are
fattest
,
as
Women
are
fatter
commonly
then
men
,
in
Winter
▪
creatures
are
fatter
then
in
Summer
,
in
cold
more
then
in
hot
Climats
men
are
fatter
;
English
and
Dutch
are
fatter
then
Italians
or
Spaniards
.
3.
Fat
adheres
only
to
the
colder
parts
,
as
the
membranes
:
Nor
is
it
generated
by
cold
;
For
,
1.
No
part
of
our
body
is
actually
cold
,
but
hot
.
2.
The
Kidneys
and
heart
,
which
are
very
hot
,
have
far
adhering
to
them
.
3.
Melancholy
men
,
and
old
men
,
who
are
cold
,
have
little
or
no
fat
.
It
remains
then
,
that
the
Adeps
is
begot
of
a
temperate
heat
,
which
in
respect
of
a
greater
heat
may
be
called
cold
;
as
the
brain
in
respect
of
the
heart
.
And
nature
hath
placed
the
fat
next
to
the
cold
membranous
parts
,
for
cherishing
of
them
;
so
the
far
of
the
Cawle
was
chiefly
ordained
for
fomenting
of
the
stomach
,
which
is
oftentimes
wasted
by
the
excessive
heat
of
the
liver
.
Hence
it
is
,
that
a
hot
liver
is
accompanied
with
a
cold
stomach
:
for
the
hot
liver
like
a
cupping
glafse
,
sucks
and
draws
the
heat
of
the
neighbouring
parts
to
it
.
V.
When
we
consider
the
cold
flegm
with
which
the
lungs
are
still
infested
.
2.
The
office
of
them
,
which
is
to
refrigerate
the
heart
.
3.
Their
colour
,
which
is
whitish
;
we
would
think
that
they
were
of
a
cold
constitution
.
On
the
other
side
,
when
we
1.
look
upon
their
light
and
spongy
substance
;
2
▪
on
their
office
,
which
is
to
temper
and
warm
the
cold
air
,
that
it
may
not
offend
the
heart
:
3.
On
their
nutriment
,
which
is
the
cholerick
or
bilious
bloud
,
we
would
think
they
were
hot
of
constitution
;
and
indeed
so
they
are
,
and
cold
only
by
accident
,
by
reason
of
the
external
air
,
and
water
from
the
brain
,
and
other
parts
.
CAP.
V.
1.
The
prerogative
of
the
heart
.
2.
The
actions
of
our
members
.
3.
There
are
no
spermatical
parts
.
4.
The
bones
,
nerves
,
veins
,
&c.
why
not
easily
reunited
.
5.
The
spermatical
parts
hotter
then
the
sanguineal
.
6.
The
brains
and
scull
,
bones
and
teeth
compared
.
THE
Heart
hath
divers
prerogatives
above
other
members
:
1.
It
is
the
Fountain
of
our
natural
heat
.
2.
Of
the
Vital
spirits
,
from
whence
the
Animal
have
their
Original
.
3.
It
is
placed
in
the
midst
of
the
breast
.
4.
It
is
the
first
that
lives
,
and
the
last
that
dies
.
5.
It
is
of
that
absolute
necessity
,
that
the
welfare
of
the
sensitive
creature
depends
on
it
;
therefore
Nature
preserves
it
longest
from
diseases
,
and
as
soon
as
the
heart
is
ill-affected
,
the
body
droopeth
.
6.
Sensitive
creatures
can
live
▪
some
without
Lungs
,
some
without
a
Spleen
,
some
without
Kidneys
,
some
without
a
Gall
,
some
without
a
Bladder
,
but
none
can
live
without
the
Heart
,
or
something
answering
to
the
Heart
,
as
bloudless
animals
.
7.
The
Heart
is
admirable
in
its
motions
,
if
either
we
consider
the
manner
or
perpetuity
thereof
,
or
that
it
is
of
it self
not
depending
upon
our
will
or
pleasure
.
II.
The
actions
of
our
members
,
depend
originally
from
the
temperament
of
the
●imular
parts
;
but
in
respect
of
perfection
and
consummation
,
from
the
conformity
and
right
situation
of
the
Organ
,
so
the
temperament
of
the
Chrystalline
humor
is
the
efficient
cause
of
sight
;
but
the
situation
and
conformity
of
the
parts
of
the
eye
,
is
the
perfecting
or
consummating
cause
:
For
if
the
Chrystalline
,
or
other
parts
of
the
eye
,
were
otherwise
situated
,
we
should
either
not
see
●o
well
,
or
not
at
all
.
III.
That
there
are
no
spermatical
parts
,
as
Nerves
,
Bones
,
Veins
,
&c.
but
sanguineal
only
,
is
plain
by
these
reasons
,
●
.
To
make
more
material
causes
then
one
,
is
to
multiply
entities
needlesly
,
whereas
the
menstruous
bloud
is
sufficient
matter
for
all
the
parts
;
which
because
it
is
the
matter
of
our
bodies
,
it
had
an
inclination
,
disposition
,
or
potentiality
to
all
parts
:
and
because
the
work
to
be
produced
,
was
Heterogenious
,
and
the
form
heterogenious
,
therefore
the
matter
had
an
heterogenious
potentiality
,
as
well
to
those
parts
which
the
Physitians
call
spermatical
,
as
to
the
sanguineal
.
2.
I
would
know
which
be
the
spermatical
parts
of
an
Egge
:
not
the
white
;
for
of
that
they
grant
the
whole
Chick
is
formed
:
not
the
yelk
;
for
that
is
,
they
say
,
the
food
of
the
Chick
,
and
yet
we
see
the
Chick
hath
bones
,
and
other
spermatical
parts
,
as
they
call
them
.
If
then
Bones
and
Nerves
are
no
seminall
parts
in
a
Chick
,
neither
are
they
in
a
Childe
,
the
reason
being
alike
in
both
.
3.
The
spermatical
parts
are
nourished
by
the
blood
,
then
doubtless
they
were
generated
of
blood
:
for
[
iisdem
nutrimur
ex
quibus
constamus
]
and
there
can
be
no
nourishment
without
transition
and
transinutation
of
the
blood
into
the
parts
nourished
.
Now
to
say
,
that
the
blood
which
nourisheth
these
parts
,
becomes
seed
,
or
spermatical
,
is
to
employ
the
testicles
in
continual
working
of
seed
for
nutrition
of
the
spermatical
parts
▪
how
can
so
much
seed
be
generated
,
and
by
what
vessels
shall
they
be
carried
to
the
upper
parts
of
the
body
.
4.
The
heart
and
liver
are
sanguineal
parts
:
then
doubtless
the
nerves
,
arteries
,
and
veins
which
are
from
them
,
bee
sanguineal
.
IV.
The
Bones
,
Nerves
,
Arteries
,
Veins
and
Grissles
being
cut
or
broke
,
are
not
so
easily
re-united
as
the
fleshy
parts
:
not
because
they
are
spermatical
,
but
because
they
are
harder
and
drier
then
the
fleshy
:
for
in
children
,
while
they
are
soft
and
moist
,
they
are
easily
reunited
;
and
the
Veins
which
are
softer
then
the
Arteries
,
are
sooner
healed
:
for
the
hardness
,
thickness
,
and
perpetual
motion
of
the
Arteries
,
hinder
its
coalition
.
2.
Likewise
where
there
is
defect
of
natural
heat
,
as
in
old
men
,
these
are
hardly
knit
together
:
For
heat
is
the
chief
Artificer
or
Agent
in
the
body
.
3.
And
where
there
is
defect
of
matter
,
or
radicall
moisture
,
the
cure
is
difficult
,
as
in
old
men
.
4.
If
there
be
not
a
sufficient
time
given
,
the
cure
will
never
be
effected
:
Thus
the
heart
being
wounded
,
is
never
united
,
because
life
flieth
before
the
cure
can
be
performed
.
V.
The
spermatical
parts
by
most
are
counted
colder
then
the
sanguineal
;
which
cannot
be
:
for
we
find
by
experience
,
that
there
is
more
heat
in
the
stomach
,
then
in
the
liver
;
for
it
is
a
greater
heat
that
turns
bones
,
or
such
hard
meats
into
a
liquid
substance
,
then
this
which
turns
our
liquid
substance
into
another
:
to
wit
,
the
Chylus
into
blood
:
If
it
be
objected
,
that
those
creatures
,
whose
stomachs
are
incompassed
with
flesh
concoct
best
:
I
answer
,
it
is
true
,
not
because
the
flesh
is
hotter
then
the
stomach
,
but
because
it
keeps
in
the
heat
:
thus
though
our
cloaths
keep
in
our
heat
,
no
man
will
say
,
that
they
are
hotter
then
we
;
for
this
cause
our
bones
and
nerves
are
wrapped
about
with
flesh
,
and
yet
these
are
hotter
then
the
flesh
,
in
their
opinion
that
call
them
spermatical
;
for
they
con●efs
,
that
the
seed
is
hotter
then
the
bloud
,
therefore
that
which
is
generated
of
seed
must
needs
be
hotter
,
then
that
which
is
begot
of
blood
.
If
it
be
objected
,
that
the
seed
is
hot
in
respect
of
its
spirits
,
but
cold
in
respect
of
its
matter
:
I
answer
,
that
if
the
matter
of
the
seed
were
not
hot
,
it
could
not
so
much
abound
in
spirits
,
for
by
the
heat
the
spirits
are
begot
,
and
not
heat
by
the
spirits
:
therefore
when
the
heat
fails
,
the
spirits
fail
:
Hence
it
is
,
that
the
animal
spirits
in
the
nerves
move
not
the
hand
,
when
it
is
benummed
with
cold
:
but
let
the
hand
be
warmed
,
and
then
the
spirits
have
life
again
▪
2.
Those
parts
which
they
call
spermatical
,
are
more
sensible
of
the
cold
,
and
sooner
offended
by
it
then
the
sanguineal
parts
,
and
therefore
must
needs
be
hotter
:
for
one
contrary
is
most
sensible
of
another
:
thus
are
we
more
sensible
of
a
little
cold
in
Summer
,
when
we
are
hot
,
then
of
a
great
deal
in
Winter
▪
Southern
people
,
whose
bloods
are
hot
,
are
sooner
offended
with
cold
,
then
the
Northern
,
whose
constitution
is
colder
.
3.
The
heat
of
the
bladder
,
which
they
call
a
spermatical
part
,
is
so
great
,
that
it
can
bake
the
slimy
substance
of
the
urine
into
a
hard
stone
,
which
argue
s
its
heat
above
the
sanguineal
parts
.
Some
Physitians
answer
,
that
this
is
done
,
not
because
of
the
heat
,
but
by
reason
of
the
long
stay
,
and
sliminess
of
the
matter
:
but
they
must
know
,
that
the
slimy
matter
is
meerly
passive
,
and
that
it
is
the
heat
which
is
the
agent
,
and
artificer
of
the
stone
:
as
for
the
long
stay
,
that
is
but
a
help
,
for
time
is
no
agent
.
4.
That
the
bones
are
hot
,
is
manifest
,
for
they
have
much
fat
in
them
,
as
we
see
in
bones
when
they
are
burned
,
and
a
greater
heat
was
required
to
bring
them
to
that
hardness
,
then
the
ordinary
heat
of
the
sanguineal
parts
.
VI.
The
brain
was
not
made
for
the
skul
,
but
the
skul
for
the
brain
,
therefore
it
is
like
they
were
formed
both
together
,
and
that
the
skul
was
proportioned
to
the
bigness
of
the
brain
,
and
not
this
to
the
bigness
of
the
skull
.
2.
The
brain
and
skull
were
placed
uppermost
,
for
the
eyes
,
which
were
to
be
neer
the
brain
,
because
of
the
spirits
:
and
optick
nervs
,
which
by
reason
of
their
softness
,
were
fittest
to
be
implanted
in
the
eye
,
otherwise
they
had
been
too
hard
;
for
the
nerve
is
harder
,
as
it
is
farther
from
the
brain
:
and
no
place
was
so
fit
for
the
eyes
,
which
were
to
watch
over
the
body
,
as
the
upper
place
;
neither
could
the
eyes
be
so
secure
any
where
,
as
within
these
concavities
of
the
skull
.
3.
The
skull
being
a
bone
,
feeleth
not
,
for
bones
have
no
other
sense
,
but
what
is
in
the
membrans
or
Periostium
;
neither
can
there
be
sense
,
but
where
there
be
nerves
,
but
there
be
none
in
the
bones
:
except
in
the
teeth
,
which
therefore
feel
,
because
the
nerves
are
incorporated
in
them
,
and
communicate
the
sensitive
spirits
to
all
parts
of
them
,
and
the
sensitive
faculty
with
them
:
yet
they
are
more
sensible
of
the
first
,
then
of
the
second
qualities
.
4.
The
teeth
are
still
growing
,
because
there
is
continual
need
of
them
,
and
are
harder
then
other
bones
,
because
they
were
made
to
bruise
hard
meats
.
5.
They
are
more
sensible
and
sooner
offended
with
cold
then
with
heat
;
and
yet
heat
is
the
more
active
quality
,
which
sheweth
,
that
the
constitution
of
the
teeth
is
hot
,
for
if
they
were
cold
,
they
should
not
bee
so
soon
troubled
with
cold
,
being
a
friendly
quality
.
CAP.
VI.
1.
Two
sorts
of
bloud
;
the
heart
first
liveth
,
and
is
nourished
,
and
the
original
of
bloud
,
not
the
liver
.
2.
The
hearts
action
on
Vena
cava
;
the
cause
of
sanguification
.
3.
Bloud
caused
by
the
heart
.
4.
How
every
part
draws
.
5.
Heart
the
first
principle
of
the
nerves
.
6.
Nerves
,
how
instruments
of
sense
and
motion
.
7.
The
same
nerves
serve
for
sense
and
motion
.
I.
THERE
are
in
our
bodies
two
sorts
of
blood
,
the
one
arterial
,
begot
in
the
heart
,
for
the
exciting
of
our
heat
;
the
other
venal
,
begot
in
the
liver
,
for
nourishing
of
the
body
:
●o
according
to
Aristotle
,
the
heart
;
and
according
to
Galen
,
the
liver
may
be
called
the
fountain
of
bloud
.
2.
As
the
heart
is
the
first
thing
that
liveth
in
us
,
so
it
must
needs
be
first
nourished
,
for
life
cannot
be
without
nutriment
,
&
nutriment
cannot
be
without
blood
,
therefore
there
must
needs
be
blood
in
the
heart
before
there
was
any
in
the
liver
.
3.
As
the
heart
first
liveth
,
so
it
first
operates
,
for
life
consists
in
operation
:
but
the
proper
work
of
the
heart
is
to
beget
arterial
blood
and
vital
spirits
,
therefore
the
blood
was
first
in
the
heart
.
4.
Though
blood
resemble
the
liver
in
colour
,
it
will
not
therefore
follow
that
blood
hath
its
first
original
from
the
liver
,
but
only
that
it
is
the
receptacle
and
cystern
of
blood
;
so
the
bag
,
in
which
the
gall
lieth
,
hath
the
same
colour
with
the
gall
,
and
yet
this
is
generated
in
the
liver
,
and
onely
contained
in
the
bag
;
and
it
s
a
question
,
whether
the
liver
coloureth
the
blood
,
or
the
blood
the
liver
.
5.
In
fear
and
sadness
,
the
blood
retires
into
the
heart
,
which
is
by
means
of
the
spirits
recoiling
thither
with
the
blood
,
as
to
their
original
.
6.
In
the
brain
we
finde
four
sensible
concavities
for
the
animall
spirits
;
in
the
heart
two
,
for
the
blood
and
vital
spirits
;
but
in
the
liver
none
,
for
the
blood
;
in
the
resticles
none
,
for
the
seed
;
nor
in
the
breast
for
the
milk
;
which
makes
me
doubt
,
whether
the
blood
,
seed
,
and
milk
,
have
any
concoction
in
these
parts
,
if
they
have
,
it
must
be
surely
in
a
very
small
quantity
.
7.
I
finde
pure
blood
no
where
but
in
the
heart
and
veins
;
by
which
I
gather
that
there
must
be
a
greater
commerce
between
the
heart
and
veins
,
then
some
doe
conceive
,
which
appears
also
by
the
implantation
of
the
vena
cava
in
the
heart
,
which
cannot
be
separated
without
tearing
of
the
heart
or
vein
;
and
that
either
the
blood
is
perfected
in
the
heart
,
and
prepared
in
the
liver
,
or
else
prepared
in
the
heart
,
and
perfected
in
the
liver
:
besides
,
that
the
arteries
doe
all
along
accompany
the
veins
.
II.
I
see
no
reason
why
we
may
not
affirm
,
that
the
heart
is
continually
in
its
Diastole
,
drawing
blood
out
of
the
vena
cava
;
and
in
its
Systole
or
contraction
,
refunding
blood
into
the
same
vein
:
for
this
continual
motion
of
the
blood
,
is
no
more
impossible
then
the
continual
motion
of
the
heart
and
arteries
;
neither
is
it
more
absurd
for
perfect
and
imperfect
blood
to
bee
mingled
in
this
motion
,
then
for
cholerick
,
melancholick
and
flegmatick
blood
,
to
be
mingled
with
pure
blood
in
the
veins
.
2.
When
the
liver
is
vitiated
,
sanguification
faileth
,
and
so
hydropsies
follow
,
which
doth
not
prove
that
the
liver
is
the
sole
cause
of
sanguification
,
but
that
it
is
subordinate
to
the
heart
:
so
when
the
Chrystalline
humour
is
vitiated
,
the
sight
faileth
,
and
yet
this
humour
is
not
the
sole
cause
of
fight
,
but
is
subordinate
to
the
op●ick
nerve
and
spirits
.
The
heart
then
by
the
liver
distributes
blood
to
the
members
.
3.
The
veins
have
their
radication
in
the
liver
,
their
office
and
distribution
from
the
liver
and
the
heart
:
their
original
from
neither
▪
in
respect
of
matter
,
but
in
respect
of
efficiency
from
the
heart
;
for
this
first
liveth
,
and
therefore
the
fittest
place
for
the
formative
faculty
to
reside
in
.
III.
The
Chylus
is
turned
into
blood
,
not
by
the
substance
of
the
Liver
,
for
the
Chylus
comes
not
neer
it
,
and
there
can
be
no
alteration
or
concoction
without
contact
:
nor
by
the
veins
,
for
their
office
is
to
convey
and
distribute
the
bloud
,
not
to
make
it
.
So
the
arteries
doe
not
make
the
arterial
blood
,
which
they
convey
:
besides
tha●
the
form
,
temperament
,
and
colour
of
the
blood
is
far
different
from
that
of
the
veins
;
therfore
the
blood
is
made
by
the
power
of
that
celestial
heat
by
which
we
receive
life
,
growth
,
and
nutriment
:
for
the
same
heat
produceth
divers
effects
in
the
divers
subjects
it
works
upon
;
in
the
stomach
it
turns
our
meat
into
a
white
Chylus
;
in
the
veins
into
red
blood
:
in
the
●eminal
vessels
into
seed
,
in
the
breasts
into
milk
,
&c.
IV.
The
same
Meseraick
veins
which
draw
the
purest
pare
of
the
Chylus
from
the
intestins
,
that
it
might
there
receive
sanguification
,
contain
also
pure
blood
,
which
the
intestines
draw
for
their
nutriment
,
for
every
part
draws
that
food
which
it
most
delights
in
.
Thus
from
the
same
mass
of
blood
,
the
Spleen
draws
melancholy
,
the
gall
choler
,
the
kidneys
,
water
.
V.
The
Peripateticks
will
have
the
heart
to
be
the
first
original
of
the
nerves
,
and
of
the
sensitive
motion
:
The
Galenists
will
have
the
brain
;
but
this
contention
is
needless
:
For
the
heart
is
the
first
principle
,
because
it
is
the
first
that
lives
and
moves
,
whereas
the
brain
moves
not
but
by
the
heart
.
In
a
Syncope
,
or
swowning
fit
of
the
heart
,
all
sense
and
motion
suddenly
fail
,
which
could
not
be
if
these
had
not
their
original
from
the
heart
:
the
brain
may
be
called
the
secondary
or
subordinate
caus
or
principle
:
for
this
by
its
cold
,
tempers
the
vital
spirits
,
and
so
they
become
sensitive
or
animal
.
Hence
it
is
that
in
an
Apoplexy
there
is
a
sudden
failing
of
sense
and
motion
.
If
any
say
,
that
the
body
can
move
after
the
heart
is
taken
out
,
and
that
therefore
the
heart
cannot
be
the
first
principle
of
motion
:
I
answer
,
so
can
the
body
move
after
the
head
is
off
,
as
wee
see
in
Poultry
.
This
motion
then
excludes
neither
the
head
nor
heart
from
being
originals
:
for
it
is
caused
by
the
remainder
of
the
spirits
,
which
are
left
in
the
nerves
and
arteries
.
As
for
the
Apoplexy
,
I
take
it
to
bee
an
affection
,
not
of
the
brains
alone
,
but
of
the
nerves
also
.
VI.
The
common
opinion
is
,
that
the
nerves
are
the
instruments
of
sense
and
motion
:
and
yet
we
see
sense
and
motion
where
there
are
no
nerves
:
for
in
every
part
of
the
body
there
are
not
nerves
,
and
yet
every
part
feels
and
moves
:
this
sense
and
motion
must
needs
proceed
from
the
spirits
in
the
blood
,
which
is
in
every
part
of
the
flesh
and
skin
,
where
there
are
no
veins
.
If
it
be
replyed
,
that
upon
the
obstruction
,
or
binding
of
the
nerve
,
sense
and
motion
fail
:
I
answer
,
the
like
failing
there
is
of
sense
and
motion
,
when
the
arteries
called
Carotides
,
are
bound
up
;
for
as
the
animal
spirits
will
not
work
without
the
vital
,
neither
will
the
spirits
in
the
blood
and
flesh
work
,
if
they
fail
which
are
in
the
n●rves
,
such
is
the
union
amongst
them
,
that
this
failing
,
all
action
ceaseth
.
VII
.
Seeing
the
sensitive
and
motive
Spirits
differ
not
specifically
,
there
is
no
need
why
wee
should
assign
different
nerves
to
sense
and
motion
;
for
the
same
neve
serves
to
both
;
it
is
true
,
that
there
be
some
hard
,
some
soft
nerves
,
because
some
have
their
original
from
the
soft
brain
,
and
some
from
the
harder
pith
of
the
baek
bone
;
and
that
the
soft
nerve
is
fittest
f●r
sense
,
which
consisteth
in
reception
,
for
soft
things
are
aptest
to
receive
impressions
;
as
the
hard
nerve
is
fittest
for
motion
which
consisteth
in
action
;
therefore
the
same
nerve
conveyeth
sense
to
all
parts
capable
of
sense
,
and
motion
to
the
parts
apt
to
be
moved
:
Hence
the
nerves
inserted
in
the
muscles
,
move
them
;
but
the
nerves
inserted
into
the
mouth
of
the
stomach
,
moves
it
not
,
b●cause
the
stomach
hath
no
muscles
,
yet
it
communicates
to
it
,
an
exquisite
sense
.
CHAP.
VII
.
1.
How
the
spirits
pass
through
the
nerves
:
their
swift
and
various
motions
,
even
in
sleep
:
motion
and
sense
not
still
together
.
2.
Sense
and
motion
in
phrensies
,
epilepsies
,
leprosies
,
caros
.
3.
Muscles
,
how
,
when
and
where
the
causes
of
voluntary
motion
.
4.
How
the
fibres
and
tendons
move
the
muscles
.
5.
The
muscles
of
the
tongue
,
abdomen
,
diaphragma
,
ribs
,
bladder
.
6.
The
organs
of
tact
,
its
medium
.
I.
ALTHOUGH
the
nerves
are
not
sensibly
pervious
as
the
Veines
and
Arteries
are
,
which
were
purposely
made
hollow
for
the
passage
of
the
venal
and
arterial
blood
;
yet
the
animall
spirits
being
subtil
and
sublimated
bodies
can
freely
passe
through
the
soft
and
spungy
substance
thereof
,
as
wel
as
sweat
through
the
pores
of
the
skin
.
2.
Though
in
the
Palsie
the
animal
spirits
cannot
passe
through
the
thick
,
clammy
and
glassy
flegme
,
which
by
reson
of
its
coldnesse
,
deads
the
spirits
,
which
without
the
natural
heat
,
have
no
vigour
or
motion
,
yet
they
can
freely
passe
through
the
nerves
by
help
of
the
native
heat
.
3.
Though
the
spirits
by
reason
of
their
specifical
form
or
aeri●l
nature
should
only
move
upward
,
yet
as
they
are
instruments
of
the
soul
,
they
move
which
way
the
soul
will
have
them
move
.
4.
Though
no
grosse
body
can
move
in
an
instant
,
yet
their
spirits
can
,
being
moved
by
the
soul
immediatly
,
and
being
such
sublimate
and
subtil
bodies
,
that
they
come
neer
to
the
nature
of
spirits
.
5.
Though
in
sleep
the
senses
are
tied
up
,
yet
there
is
ofte●times
motion
;
as
we
see
in
those
that
walk
and
talk
in
their
sleep
,
and
yet
feel
not
;
because
the
fore
ventricles
of
the
brain
are
affected
,
in
which
is
the
common
sense
,
so
is
not
the
pith
in
the
back
,
from
which
the
most
of
the
motory
nerves
have
their
original
.
6.
In
one
and
the
same
nerve
oft-times
motion
faileth
,
and
the
sense
remaineth
,
because
more
spirits
are
required
,
and
greater
force
for
motion
being
an
action
,
then
for
sense
,
which
consisteth
in
reception
or
passion
.
7.
Sense
doth
sometimes
fail
,
the
motion
remaining
sound
;
when
the
nervous
branches
which
are
inserted
into
the
skin
,
are
hurt
or
ill-affected
,
at
the
same
time
the
nerves
inserted
into
the
muscles
may
be
sound
.
II.
In
phrensies
the
motion
is
strong
,
but
the
sense
weak
;
because
the
braines
being
inflamed
,
the
nerves
are
heated
and
dried
,
therefore
fitter
for
motion
,
but
the
lesse
apt
for
sense
,
which
requireth
a
soft
nerve
.
2.
In
the
falling
sickness
sense
faileth
,
but
not
motion
,
because
the
fore
ventricles
of
the
brain
being
ill-affected
,
the
common
sense
is
intercepted
;
but
the
pith
of
the
back
bone
from
whence
the
most
nerves
are
derived
,
is
not
hurt
,
therefore
motion
not
hindred
.
3.
In
leprosies
the
sense
is
dulled
,
but
not
the
motion
,
because
the
nerves
and
skin
are
dried
,
by
which
sense
is
hindred
,
but
not
motion
.
4.
In
a
deep
sleep
or
Caros
,
there
is
respiration
without
sense
,
because
the
fore-part
of
the
brain
is
hurt
,
but
not
the
nerves
and
muscles
of
the
breast
.
5.
Oftentimes
the
eye
loseth
its
sight
,
but
not
its
motion
,
because
the
optick
nerve
by
which
we
see
,
is
not
the
same
with
the
nerves
,
by
which
the
eye
is
moved
.
III.
All
spontaneous
motions
are
caused
by
the
spirits
in
the
brains
,
nerves
and
muscles
in
the
creatures
that
have
them
,
but
where
these
organs
are
not
,
the
animal
spirits
move
the
body
without
them
,
as
we
see
in
worms
.
2.
All
muscles
are
not
the
organs
of
voluntary
motion
:
for
the
three
little
muscles
within
the
ears
move
them
not
to
hear
when
we
please
,
for
many
times
wee
hear
what
wee
would
not
.
3.
In
those
parts
where
there
be
nerves
without
muscles
,
there
is
no
voluntary
motion
,
because
the
nerves
convey
only
the
spirits
,
which
the
muscles
receive
,
and
by
them
immediately
move
the
body
.
4.
Respiration
in
sleep
is
a
natural
,
not
a
voluntary
motion
,
caused
notwithstanding
by
the
muscles
of
the
breast
.
5.
Sleep-walkers
are
moved
by
the
muscles
,
which
motion
then
cannot
be
voluntary
,
for
the
walker
hath
not
knowledge
of
his
walking
,
or
of
the
end
thereof
.
6.
Beasts
are
moved
by
their
muscles
,
which
motion
in
them
cannot
be
called
voluntary
,
but
spontaneous
onely
.
IV.
All
muscles
have
not
tendones
,
but
such
as
are
appointed
for
a
strong
and
continual
motion
:
hence
the
muscles
of
the
tongue
,
bladder
,
and
anus
,
have
no
tendones
.
2.
The
muscle
is
moved
not
onely
by
the
nerves
and
tendones
,
but
also
by
the
fibres
within
its
own
fleshy
substance
:
and
indeed
the
fibrous
flesh
is
the
chief
instrument
of
spontaneous
motion
;
and
where
they
are
wanting
,
there
is
no
such
motion
:
Hence
it
is
that
beasts
can
move
their
skins
,
which
men
cannot
,
because
beasts
skins
adhere
close
to
a
fibrous
substance
,
whereas
that
of
mans
is
nervous
;
onely
the
skin
of
the
face
in
us
is
movable
,
because
musculous
and
fibrous
.
V.
Though
the
substance
of
the
tongue
be
not
a
musculous
or
fibrous
flesh
,
yet
it
receiveth
its
divers
motions
from
divers
muscles
.
2.
The
muscles
of
the
abdomen
are
chiefly
made
for
pressing
of
the
same
,
when
nature
desires
to
expel
the
excrements
,
and
in
the
next
place
to
move
the
breast
with
the
other
muscles
appointed
for
respiration
.
3.
The
muscle
of
the
bladder
called
Sphincter
,
was
made
partly
for
opening
a
passage
for
the
urine
to
passe
away
,
which
it
doth
by
dilating
and
extending
it self
;
and
partly
for
shutting
up
of
the
bladder
by
contracting
it self
,
lest
the
urine
should
passe
from
us
in
sleep
,
or
against
our
wills
whilest
we
are
awaked
.
4.
The
muscle
called
diaphragma
,
or
the
midriff
,
was
made
for
exspiration
and
inspiration
;
in
inspiration
,
it
dilateth
it self
,
but
in
expiration
,
it
is
contracted
upward
,
as
we
see
in
dead
bodies
.
6.
The
muscles
of
the
ribs
called
Intercostals
,
are
some
of
them
external
,
which
distend
the
breast
for
inspiration
,
some
internal
,
which
contract
the
breast
for
exspiration
.
VI.
Aristotelians
will
have
the
flesh
,
Galenists
the
skin
to
be
the
organ
of
tact
:
but
I
think
both
are
;
for
I
take
the
skin
to
be
nothing
else
but
the
outward
superficies
of
the
flesh
,
a
little
dried
and
hardned
;
and
differing
no
other
way
from
the
flesh
,
then
the
outward
skin
of
the
apple
,
from
the
softer
substance
thereof
;
so
then
the
flesh
,
both
as
it
is
a
soft
substance
,
and
as
it
is
hardned
in
its
outward
superficies
,
is
the
organ
of
tact
,
by
means
of
the
nerves
and
fibres
diffused
into
it
;
and
whereas
vision
,
hearing
,
and
smelling
,
have
the
air
for
their
medium
,
tact
and
taste
,
which
are
the
two
absolutely
needfull
senses
,
without
which
we
cannot
live
,
(
whereas
without
the
other
three
we
may
)
have
no
medium
at
all
.
CHAP.
VIII
.
1.
Bloud
,
milk
,
&c.
No
integral
parts
.
2.
How
the
parts
draw
their
aliment
.
3.
And
expel
things
hurtful
.
4.
Of
the
intestines
and
faeces
.
5.
The
intestines
retentive
faculty
.
6.
Of
the
stomach
and
its
appetite
or
sense
.
7.
Whether
the
stomach
is
nourished
by
Chylus
or
bloud
.
I
BLOOD
,
Milk
,
Fat
,
Marrow
,
are
not
properly
integral
parts
of
our
bodies
,
for
the
body
is
perfect
in
its
limbs
and
members
,
without
these
;
and
these
in
time
of
hunger
,
nourish
the
body
,
whereas
one
part
cannot
be
the
aliment
of
another
;
besides
every
part
hath
its
figure
and
shape
,
but
these
have
none
;
yet
in
a
large
sense
they
may
bee
called
parts
,
as
they
help
to
make
up
the
whole
.
II.
As
the
Loadstone
draweth
Iron
,
and
Plants
nutriment
from
the
earth
,
so
doth
every
part
of
our
bodies
draw
that
aliment
which
is
most
proper
for
it
:
some
by
the
help
of
the
fibres
,
as
the
heart
in
its
Diastole
draws
blood
from
Vena
cava
into
its
right
ventricle
by
the
help
of
the
fibres
:
some
without
their
help
,
as
bones
,
grissles
,
and
ligaments
.
So
the
Intestines
draw
without
fibers
,
the
Chylus
from
the
Ventricle
,
with
which
they
are
delighted
;
and
they
draw
blood
from
the
Meseraick
veins
,
with
which
they
are
nourished
;
and
the
same
veines
draw
the
purer
part
of
the
Chylus
from
the
Intestines
for
sanguification
.
III.
The
same
part
that
draws
things
needful
,
expels
the
same
things
when
they
grow
superfluous
or
hurtful
:
thus
the
ventricles
expel
the
Chylus
into
the
Intestines
,
and
these
expel
their
gros●er
and
excrementitious
parts
out
of
the
body
:
so
the
heart
expels
by
its
transverse
fibers
,
blood
,
and
spirits
,
and
hurtful
vapours
too
.
And
indeed
nature
is
more
solicitous
in
expelling
of
things
hurtful
,
then
in
attracting
of
things
needful
.
Thus
we
see
in
dying
people
,
that
expiration
is
stronger
then
inspiration
,
nature
being
more
willing
to
be
rid
of
hurtful
vapours
,
then
to
receive
fresh
aire
:
so
when
the
intestines
are
affected
with
inflammations
,
obstructions
,
or
ulcerations
,
that
they
cannot
send
the
excrement
downward
,
they
force
it
upward
into
the
stomach
again
,
and
so
expel
it
by
the
mouth
,
as
in
the
Iliaca
passio
.
IV.
The
expulsion
of
the
Foeces
is
partly
the
natural
or
peristaltick
motion
of
the
intestines
,
and
partly
the
voluntary
motion
of
the
muscles
of
the
Abdomen
;
which
muscles
being
contracted
,
presse
the
intestine
.
2.
There
are
straight
Fibe●s
in
the
intestine
,
called
Rectum
,
not
so
much
for
attraction
,
as
for
strengthning
the
circular
Fiber●
.
3.
The
Colon
is
s●ated
uppermost
neer
to
the
bottome
of
the
stomach
,
and
hollownesse
of
the
liver
,
tha●
by
the
touch
of
these
parts
,
the
remainders
of
the
meat
which
are
in
the
cels
of
the
Colon
,
might
be
better
concocted
.
4.
The
stink
of
the
foeces
proceed
partly
from
the
superfluous
humidity
,
which
is
the
mother
of
putrefaction
;
and
partly
from
the
heat
of
the
intestin
,
which
though
it
be
natural
to
the
aliment
which
it
concocts
,
yet
it
is
external
to
the
excrement
which
it
expels
.
5.
The
length
of
the
intestins
,
which
are
seven
times
as
long
as
the
body
,
and
●he
many
winding●
or
folds
of
them
,
besides
the
Val●ula
or
shutter
in
the
end
of
the
Coecum
,
do
shew
that
the
injections
by
the
fundament
can
ascend
no
higher
then
the
blind
intestine
,
except
there
be
any
of
those
three
distempers
in
the
guts
,
which
I
mentioned
but
now
,
or
else
the
stomach
be
distempered
by
Bulimia
;
for
in
such
a
case
it
will
draw
the
foeces
to
it
.
6.
Clysters
are
sometimes
carried
to
the
liver
by
means
of
the
meseraick
veins
,
which
suck
some
part
of
it
from
the
intestins
.
V.
The
substance
,
temper
,
and
colour
of
the
intestines
and
ventricles
,
is
the
same
;
therefore
the
Chylus
is
not
only
concocted
in
the
ventricle
,
but
in
the
intestins
also
;
and
as
the
one
of
these
members
is
affected
,
so
is
the
other
.
2.
As
in
the
intestines
there
is
an
attractive
,
concoctive
,
and
expulsive
faculty
,
so
there
is
also
a
retentive
;
for
all
these
affections
are
in
the
ventricle
which
is
of
the
same
substance
with
the
intestines
.
To
what
end
are
stiptick
or
restringent
medicaments
,
used
in
Fluxes
,
but
to
corroborate
the
retentive
faculty
of
the
intestins
;
in
the
lientery
the
meat
passeth
away
without
concoction
,
because
the
re●●ntive
facul●y
both
of
the
ventricle
and
intestins
is
hurt
.
VI.
The
mouth
of
the
stomach
being
united
to
the
Diaphragma
,
and
this
to
the
breast-bone
,
is
the
cause
that
we
find
much
pain
about
this
bone
,
when
the
mouth
of
the
stomach
is
ill-affected
.
2.
In
the
mouth
of
the
stomach
is
the
●ea●
of
appetite
,
by
reason
of
the
two
stomachical
nerves
th●re
,
which
when
they
are
refrigerated
or
obstru●t●d
,
the
appetite
is
dissolved
:
as
in
B●limia
,
where
there
is
a
continual
attraction
from
the
stomach
,
but
no
sense
or
appetite
;
but
when
the
stomach
is
molested
with
cold
and
s●wre
humours
,
there
is
a
continuall
sense
or
appetite
,
though
there
be
no
inanition
of
the
part
,
as
in
the
disease
called
the
Dogs
appetite
.
3.
By
reason
of
the
sympathy
that
is
between
the
mouth
of
the
stomach
,
and
the
heart
,
they
had
of
old
the
same
name
,
and
they
have
the
same
symptomes
.
4.
The
appetite
being
an
animal
faculty
,
●ath
its
seat
in
the
braine
originally
,
in
the
stomach
subjectively
;
the
faculty
is
in
both
,
but
the
action
onely
in
the
stomach
.
VII
.
Though
the
stomach
be
delighted
and
satisfied
with
the
meat
it
receiveth
;
yet
it
is
not
thereby
immediately
and
properly
nourished
,
but
by
the
blood
;
therefore
nature
hath
furnished
it
with
divers
veins
:
neither
can
the
Chylus
be
fi●
nutriment
,
till
it
be
turned
into
blood
,
&
the
cholerick
,
melancholy
&
watrish
excrements
be
separated
from
it
.
Besides
,
how
can
the
stomach
be
nourished
with
Chylus
,
when
the
body
is
red
only
by
Clysters
,
which
the
liver
sanguifies
:
or
how
are
those
creatures
fed
with
Chylus
,
which
eat
not
,
but
sleep
all
the
Winter
.
Th●
animal
or
sensitive
hunger
therefore
of
the
ventricle
,
is
satisfied
upon
the
receiving
of
meat
;
but
its
natural
hunger
is
not
satisfied
till
the
blood
be
converted
into
its
substance
.
CHAP.
IX
.
1.
The
Livers
heat
inferiour
to
that
of
the
Stomachs
.
2.
Of
the
natural
Spirits
in
the
Liver
,
and
how
it
is
cherished
by
air
.
3.
Of
the
Gall
,
and
how
it
is
nourished
.
How
the
Choler
is
conveyed
to
it
;
of
its
two
passages
,
and
one
membrane
.
THough
sanguification
and
the
separation
of
the
three
excrementitious
humours
from
the
blood
,
bee
the
work
of
the
Liver
,
not
of
the
Stomach
,
yet
it
will
not
follow
,
that
the
Liver
is
hotter
then
the
Stomach
:
for
this
work
is
done
not
so
much
by
heat
,
as
by
the
temper
and
constitution
of
the
Liver
:
although
I
deny
not
,
but
heat
hath
in
this
its
action
,
which
cannot
be
so
great
in
separating
the
parts
of
the
blood
,
which
is
a
liquid
substance
,
as
that
of
the
stomach
and
intestins
concocting
hard
and
solid
substances
into
liquid
,
and
separating
the
ear●●hy
excr●ments
from
the
purer
parts
.
II.
The
Liver
sends
by
the
Veins
into
all
parts
of
the
body
,
these
spirits
which
they
call
natural
:
for
to
send
up
the
force
of
the
innate
spirits
,
which
are
in
every
part
of
the
body
:
these
natural
spirits
are
grosser
then
the
vital
and
animal
,
therfore
contained
within
the
thin
walls
of
the
veins
;
and
they
are
begot
of
blood
,
and
thin
vapours
,
therefore
are
preserved
and
cherished
by
the
blood
and
air
;
which
air
cannot
come
to
the
Liver
by
inspiration
,
but
only
by
transpiration
,
which
is
performed
in
the
hollow
of
the
Liver
by
arteries
in
the
convex
or
gibbous
part
of
the
Liver
,
by
the
continual
motion
of
the
Diaphragma
.
III.
Nature
hath
fastned
a
little
vessel
to
the
Liver
,
for
rec●ption
of
the
choler
,
which
because
it
is
noxious
to
the
Liver
,
it
is
thrust
out
by
it
;
and
because
of
the
sympathy
it
hath
with
that
little
vessel
,
it
is
drawn
in
by
that
by
a
secret
instinct
,
as
Iron
by
the
Load-stone
;
with
which
notwithstanding
it
is
not
fed
,
being
a
pure
excrement
:
the
Lungs
indeed
are
fed
with
cholerick
blood
,
the
Sple●n
with
melancholick
blood
,
the
Kidneys
with
watrish
:
but
not
with
pure
excrementitious
choler
,
melancholy
,
and
water
.
That
Vessel
then
is
fed
by
blood
,
communicated
to
it
by
its
two
veins
called
Cisticae
,
which
were
not
placed
there
in
vain
.
And
though
this
humour
be
pernicious
to
other
parts
of
the
body
,
yet
it
doth
no
way
hurt
this
little
vessel
,
which
argues
the
great
sympathy
and
familiarity
that
is
between
them
.
2.
The
obliquity
of
the
passage
by
which
the
choler
is
carried
from
the
Liver
to
the
Gall
,
is
no
hindrance
to
its
motion
,
seeing
this
motion
follows
not
its
Elementary
form
,
but
the
attractive
faculty
of
this
vessel
:
thus
the
wa●rish
blood
which
is
heavy
,
is
drawn
upward
by
the
brain
.
3.
The
Gall
hath
two
passages
,
one
from
the
Liver
,
by
which
it
draws
the
choler
,
the
other
from
the
Duodenū
,
by
which
it
thrufts
out
the
choler
into
the
intestins
,
when
it
becomes
offensive
,
either
by
its
quantity
,
or
by
its
acrimony
,
which
it
may
contract
with
long
stay
in
each
of
these
2
passages
;
there
is
a
Valvula
,
or
shutter
,
the
one
is
to
keep
the
reflux
of
the
choler
from
the
gall
to
the
Liver
;
the
other
that
it
may
not
recoil
from
the
intestine
into
the
gall
.
4.
They
in
whom
the
passage
of
the
gall
reacheth
to
th●
bottom
of
the
stomach
▪
are
troubled
with
often
vomiting
of
choler
;
but
they
in
whom
this
passage
reacheth
below
the
Du●denum
,
are
troubled
with
cholerick
dejections
.
5.
The
Gall
,
as
also
the
Bladder
,
have
but
one
membrane
,
whereas
the
stomach
and
in●estins
have
two
,
because
these
were
appointed
for
concoction
,
whereas
the
Gall
and
Bladder
were
only
made
to
contain
for
a
time
the
choler
and
urine
.
CHAP.
X.
1.
The
use
of
the
Gall
,
and
Spleen
,
its
obstructions
,
its
Veins
and
Arteries
without
concavity
.
2.
Vas
venosum
.
3.
How
the
Spleen
purgeth
it self
.
4.
The
Veins
and
its
humours
.
5.
Why
the
stone
causeth
vomiting
and
numbness
in
the
thigh
.
6.
The
bladder
,
its
attraction
and
expulsion
.
AS
nature
hath
made
the
Gall
to
receive
the
●holer
,
that
the
blood
may
not
be
there
with
infected
,
as
sometimes
it
is
when
the
Gall
is
obstructed
,
whence
comes
the
yellow
●aundise
;
so
it
hath
ordained
the
Spleen
to
receive
the
grosse
and
melancholy
blood
,
that
the
purer
blood
may
not
bee
infected
with
it
,
as
it
is
in
the
black
Jaundise
.
2.
There
is
no
member
so
much
subject
to
obstructions
,
as
the
spleen
,
which
cannot
proceed
from
its
vessels
,
for
they
are
capacious
;
nor
yet
from
its
substance
,
for
that
is
spungy
:
therefore
it
must
be
caused
by
the
feculency
and
thicknesse
of
blood
.
3.
It
was
fitting
that
the
Spleen
should
abound
in
arteries
,
that
the
grosse
blood
thereof
might
receive
the
vital
faculty
,
and
that
it
might
bee
the
more
attenuated
and
purged
,
and
the
languishing
heat
ther
▪
of
excited
.
4.
It
was
not
requisite
that
there
should
bee
any
sensible
capacity
in
the
Spleen
,
as
there
is
in
the
Gall
and
Kidneys
,
because
the
melancholy
humour
is
much
lesse
then
the
choler
or
watrish
,
neither
was
it
to
be
sent
away
in
that
plenty
as
the
other
are
:
Besides
,
in
stead
of
cavity
,
it
abounds
in
Veins
and
Arteries
.
II.
There
is
a
short
vessell
called
Vas
venosum
,
reaching
from
the
Spleen
to
the
bottom
of
the
Stomach
,
and
conveying
some
part
of
the
melancholy
blood
thither
,
for
exciting
the
appetite
,
and
binding
of
the
bottom
of
the
stomach
the
closer
for
helping
of
concoction
,
which
it
doth
being
of
a
cold
,
sowre
,
and
stipick
quality
.
III.
The
Spleen
oftentimes
purgeth
it self
,
by
the
internal
Hemorrhoids
,
which
arise
from
the
Splenetical
vein
:
and
somtimes
by
the
urine
,
not
through
the
emulgent
veins
,
which
are
far
distant
from
the
Splenetical
;
these
having
their
originall
from
Vena
porta
,
the
emulgent
from
Vena
cava
;
but
through
certain
arteries
made
purposely
large
,
not
so
much
for
carrying
of
the
spirits
,
as
of
this
humour
,
which
is
still
accompanied
with
much
water
for
attenuating
the
thick
humour
,
therefore
melancholy
men
are
much
given
to
spitting
,
sweating
,
and
urine
,
chiefly
in
a
quartan
Fever
.
Hence
melancholy
is
called
water
sometimes
.
IV.
The
Kidneys
were
made
to
draw
and
contain
for
some
time
the
serous
●r
watrish
excrement
of
the
blood
,
which
by
the
Uriters
it
sends
away
to
the
bladder
:
but
the
crude
humours
which
critically
are
evacuated
by
urine
,
are
not
drawn
in
by
the
Kidneys
,
but
sent
thither
by
the
veins
;
neither
is
the
liquefaction
of
the
solid
parts
in
a
Hectick
,
sent
by
the
veins
being
weakned
,
nor
drawn
in
by
the
reins
being
against
nature
,
but
of
it self
is
conveyed
thither
thorough
the
capacious
vessels
.
V.
Such
a
sympathy
there
is
between
the
stomach
and
the
reins
,
by
reason
of
the
nerves
common
to
both
,
and
of
the
outward
tunicle
of
the
reins
arising
from
the
Peritonaeum
which
is
joyned
to
the
bottom
of
the
stomach
,
that
in
fits
of
the
stone
,
we
are
troubled
with
vomiting
.
2.
By
reason
of
the
muscle
on
which
the
Kidneys
lean
,
which
muscle
is
inserted
in
the
inward
part
of
the
thigh
,
and
by
reason
of
the
nerves
inserted
in
that
muscle
,
which
nerves
are
pressed
by
the
hardnesse
of
the
stone
in
the
Kidneys
,
we
find
a
stupidity
or
numbnesse
in
the
thigh
,
in
fits
of
the
stone
.
VI.
The
Bladder
draws
the
urine
to
it
,
not
to
be
fed
by
the
urine
,
for
it
is
fed
by
blood
;
as
appears
by
its
veins
,
but
that
it
may
retain
it
till
by
its
quantity
or
quality
,
it
grow
offensive
,
and
then
it
is
sent
away
,
which
action
both
of
retention
and
emission
,
is
partly
natural
,
partly
animal
:
as
the
urine
is
retained
by
the
oblique
fibres
of
the
bladder
,
it
is
natural
;
as
it
is
retained
by
the
muscle
sphincter
,
it
is
animal
;
so
as
it
is
expelled
by
the
faculty
of
the
bladder
,
this
action
is
natural
;
but
as
it
is
expelled
by
the
muscles
of
the
Abdomen
,
the
action
is
animal
.
CHAP.
XI
.
1.
The
Heart
and
Testicles
,
how
the
noblest
parts
:
Generation
w●●hout
Testicles
,
they
corroborate
the
Heart
,
their
sympathy
with
the
breast
:
2.
And
with
the
brain
.
3.
Different
vessels
in
the
Male
and
Female
.
4.
The
Matrix
sympathizeth
with
the
Head
,
Heart
,
Breasts
,
&c.
5.
Affected
with
smells
.
It
s
twofold
motion
.
ARistotle
will
have
the
Heart
,
Galen
the
Testicles
,
to
be
the
noblest
parts
of
mans
body
:
both
are
in
the
right
;
for
if
we
consider
the
individual
person
,
the
Heart
is
the
noblest
part
;
but
if
the
propagation
of
the
Species
,
the
Testicles
have
the
prerogative
:
for
without
them
there
can
be
no
generation
in
perfect
creatures
.
2.
The
Testicles
are
not
of
such
absolute
necessity
for
propagation
of
the
Species
,
as
the
Heart
is
for
conservation
of
the
individuum
.
For
divers
creatures
,
as
Fishes
,
do
propagate
without
Testicles
.
3.
The
Testicles
,
as
Aristotle
affirms
truly
,
were
not
made
only
,
or
principally
for
generation
,
but
for
corroboration
of
the
Heart
by
a
secret
sympathy
and
communication
of
spermatical
spirits
and
heat
;
therefore
Eunuchs
lose
much
of
their
vigour
,
courage
,
and
masculine
heat
.
4.
By
means
of
the
Nerves
,
Veins
,
and
Arteries
,
there
is
a
great
communication
between
the
breast
,
and
the
parts
contained
in
it
,
and
the
testicles
;
for
oftentimes
the
tumor
of
the
testicles
end
in
a
cough
,
and
so
the
cough
sometimes
ends
into
the
Testicles
:
And
hence
it
is
that
the
voice
begins
to
grow
big
and
hoarse
in
young
men
,
as
soon
as
they
begin
to
have
puberty
and
seed
;
because
the
heat
of
the
Testicles
increasing
,
dilates
the
passages
of
the
brest
and
wind-pipe
.
II.
As
there
is
a
great
sympathy
between
the
seminal
vessels
and
the
brest
,
so
there
is
between
them
and
the
brain
;
hence
it
is
that
imagination
of
venereal
objects
causeth
erection
,
and
upon
the
exuberance
of
seed
,
there
arise
lascivious
imaginations
.
2.
Erection
is
partly
animal
in
respect
of
the
muscles
,
the
imagination
and
delight
;
and
partly
natural
in
respect
of
flatulency
,
heat
,
and
seminal
spirits
,
which
cause
distension
;
and
of
the
natural
end
,
which
is
procreation
.
III.
The
vessels
of
generation
in
the
male
and
female
,
are
not
the
same
,
as
some
have
thought
,
supposing
they
differ
only
in
scituation
,
the
one
being
inward
,
the
other
outward
;
which
is
not
so
,
for
they
differ
in
figure
,
number
and
scituation
,
as
may
be
seen
in
Anatomies
.
Therefore
these
stories
which
tell
us
of
maids
turned
into
boyes
,
are
false
and
ridiculous
,
except
they
mean
Hermaphrodites
,
in
which
are
the
vessels
of
both
sexes
,
which
are
not
discerned
while
they
are
young
,
because
of
the
weakness
of
heat
in
them
;
so
at
first
some
young
boyes
have
been
taken
for
maids
,
because
the
yard
and
testicles
for
want
of
heat
,
have
not
appeared
outward
.
IV.
Such
a
sympathy
and
combination
there
is
between
the
matrix
and
the
head
,
by
reason
of
the
nerves
;
that
when
the
matrix
is
ill-affected
,
the
head
and
brains
are
ill-disposed
;
and
oftentimes
the
sensitive
,
animal
,
and
motive
faculties
are
overthrown
;
hence
convultions
,
stupidities
,
and
strange
disturbances
of
the
imagination
.
2.
By
reason
of
the
arteries
,
such
a
sympathy
there
is
between
the
heart
and
the
matrix
,
that
swouning
fits
,
and
suffocation
,
with
a
cessation
of
pulse
,
and
respiration
follow
upon
the
distemper
of
the
matrix
.
3.
Such
a
consent
there
is
between
the
matrix
and
brests
of
women
,
that
sometimes
blood
hath
flowed
from
the
breasts
instead
of
milk
,
and
milk
hath
been
voided
downward
instead
of
blood
.
4.
By
reason
of
the
consent
between
the
liver
and
the
matrix
:
the
veins
and
matrix
,
the
bladder
and
the
matrix
:
the
evil
disposition
of
this
is
the
cause
of
distempers
and
diseases
in
them
.
V.
The
matrix
is
much
affected
with
smels
;
not
that
the
sense
of
smelling
is
there
,
which
is
in
the
brain
,
but
because
of
the
consent
that
is
between
the
matrix
,
and
the
membranes
of
the
brain
;
they
being
both
of
the
same
substance
;
and
because
with
the
smell
the
thin
vapors
are
conveyed
thither
,
on
which
the
spirits
are
fed
.
2.
Sometimes
abortions
are
caused
by
bad
smels
,
because
the
maternal
spirits
which
the
child
attracteth
by
the
umbilical
arteries
are
infected
.
3.
Sweet
smels
do
cause
in
some
women
histerical
passions
,
because
they
stir
up
the
pernitious
vapors
that
lay
lurking
in
the
matrix
,
which
vapors
are
conveyed
by
the
arteries
to
the
diaphragma
,
heart
and
brain
;
whereas
by
stinking
smels
nature
is
stirred
up
to
the
expulsion
both
of
them
,
and
withall
of
the
naughty
humors
in
the
matrix
.
4.
There
is
a
two-fold
motion
of
the
matrix
;
the
one
is
natural
by
its
straight
and
circular
fibres
,
so
it
is
moved
downward
towards
the
reception
of
the
seed
,
and
expulsion
of
the
childe
and
secundine
:
the
other
motion
is
convulsive
,
proceeding
from
too
much
inanition
or
repletion
;
and
sometimes
of
venomous
vapours
,
whence
are
suffocations
,
and
want
of
respiration
,
the
diaphragma
being
pressed
.
CHAP.
XII
.
1.
Distinction
of
sexes
:
the
male
hotter
then
the
female
.
2.
The
seed
no
part
,
nor
aliment
of
the
body
:
derived
from
all
parts
,
how
.
3.
The
menstruous
bloud
no
excrement
,
how
it
is
:
The
cause
of
the
small
pox
:
Its
evacuation
.
4.
The
uses
of
the
matrix
.
5.
It
s
vitiosity
,
the
cause
of
Monsters
:
Mola
,
what
.
I.
AS
nature
hath
appointed
generation
for
continuing
of
the
species
,
so
it
hath
appointed
distinction
of
sexes
,
aiming
as
well
at
the
female
,
as
the
male
,
and
not
at
the
male
alone
,
as
some
think
,
who
would
make
the
female
an
imperfect
thing
,
and
aberration
of
nature
:
for
the
one
sex
is
no
less
needfull
for
procreation
then
the
other
.
2.
The
male
is
hotter
then
the
female
,
because
begot
of
hotter
seed
,
and
in
a
hotter
place
,
to
wit
,
the
right
side
;
and
because
the
male
hath
larger
vessels
and
members
,
stronger
limbs
,
a
more
porie
skin
,
a
more
active
body
,
a
stronger
concoction
,
a
more
couragious
minde
,
and
for
the
most
part
,
a
longer
life
;
all
which
are
effects
of
heat
.
Besides
that
,
the
bodies
of
males
are
sooner
articulated
and
conformed
,
to
wit
,
by
10
days
,
in
the
womb
,
then
the
females
are
;
the
motions
of
the
male
in
the
womb
,
are
quicker
and
stronger
,
then
of
the
female
.
The
fatness
,
softness
,
and
laxa●ie
of
the
womans
body
,
besides
the
abundance
of
blood
,
which
cannot
be
concocted
and
exhaled
for
want
of
heat
,
argue
that
she
is
of
a
dol'der
temper
then
the
man
:
She
indeed
hath
a
swifter
pulse
,
because
of
the
narrowness
of
the
arteries
▪
and
her
proneness
to
anger
and
venery
,
argue
imbecility
of
minde
,
and
strength
of
imagination
not
heat
.
3.
The
male
groweth
flower
then
the
female
,
because
he
was
to
live
longer
;
therefore
nature
proceeds
the
flower
,
as
we
see
in
trees
and
plants
;
a
Cherry-Tree
groweth
up
sooner
then
an
Oak
,
and
decayeth
far
sooner
.
Besides
,
the
soft
and
loose
flesh
of
the
female
is
sooner
extended
,
then
the
solid
and
harder
flesh
of
the
male
:
We
may
then
conclude
,
that
the
male
is
hotter
intensively
;
but
the
female
by
reason
she
hath
more
blood
,
is
hotter
extensively
.
II.
The
seed
is
no
part
of
the
body
,
because
the
body
is
not
more
perfect
by
its
presence
,
nor
malmed
by
its
loss
or
absence
;
nor
is
it
the
aliment
of
the
body
,
because
then
the
body
would
not
part
with
it
:
nor
is
it
properly
an
excrement
peccant
in
the
qualitie
;
but
it
is
the
purer
part
of
the
blood
,
or
quintessence
of
it
,
unuseful
for
the
body
when
it
is
peccant
in
the
quantity
.
2.
Because
the
blood
is
in
every
part
of
the
body
,
and
the
seed
is
the
quintessence
of
the
blood
;
therefore
the
seed
may
be
said
to
be
derived
from
all
parts
of
the
body
,
for
all
parts
of
the
body
consume
upon
much
evacuation
of
seed
;
and
as
it
is
from
all
parts
,
in
respect
of
its
material
and
grosse●
substance
,
so
it
is
principally
from
the
head
,
heart
,
and
liver
,
in
regard
of
its
more
aerial
parts
.
III.
Though
the
menstruous
blood
may
receive
corruption
by
its
long
suppression
,
or
by
the
moisture
of
some
bad
humors
,
yet
in
sound
women
,
it
is
as
pure
as
any
other
blood
in
the
body
:
For
it
is
appointed
by
nature
for
nutriment
of
the
infant
,
whilst
it
is
in
the
womb
;
and
after
birth
it
is
converted
into
milk
,
neither
doth
it
differ
from
other
blood
in
its
material
and
efficient
causes
;
besides
that
,
it
is
as
red
,
and
coagulates
as
soon
,
as
the
purest
blood
of
the
body
:
Neither
doth
nature
send
it
away
because
it
is
peccant
in
the
quality
,
but
because
it
is
exuberant
in
the
quantity
.
2.
By
reason
the
menstruous
blood
is
infected
with
ill
humours
,
on
which
the
child
in
the
womb
feeds
;
hence
it
is
,
that
there
are
few
or
none
,
but
one
time
or
other
are
infected
with
the
small
pox
;
which
as
divers
other
poisons
,
doth
not
presently
shew
it self
,
but
lieth
a
long
time
lurking
in
the
body
:
And
if
at
the
first
time
,
the
venome
of
this
disease
is
not
thoroughly
purged
out
,
it
returns
:
Hence
it
is
,
that
some
have
this
disease
divers
times
.
3.
The
menstruous
blood
is
not
the
cause
of
the
small
pox
,
whilst
it
remains
in
the
vessels
,
but
when
it
is
converted
into
the
substance
of
the
body
;
hence
it
is
,
that
women
whose
moneths
are
stopped
,
are
not
infected
with
this
malady
.
4.
This
blood
is
evacuated
once
in
a
moneth
ordinarily
,
at
such
time
as
the
Moon
,
which
hath
dominion
over
humid
bodies
,
is
most
prevalent
:
Nature
also
observes
her
own
periods
,
and
times
of
evacuation
,
of
which
we
can
give
no
reason
.
But
this
is
certain
,
that
if
the
evacuation
of
this
blood
were
as
frequent
as
of
other
excrements
,
there
would
be
no
conception
.
IV.
The
chief
uses
of
the
matrix
are
to
draw
the
seed
to
it
,
to
mingle
it
with
the
blood
,
to
contain
it
,
to
excite
its
faculties
and
spirits
,
for
it
is
not
actually
animated
till
now
,
and
so
the
seed
by
its
spirits
is
made
capable
of
animation
,
and
shortly
after
being
incorporated
with
the
blood
of
articulation
:
These
fore-named
functions
of
the
matrix
are
performed
,
not
so
much
by
its
heat
,
as
by
its
natural
temper
.
V.
Oftentimes
the
vitiosity
of
the
matrix
is
the
cause
of
monstrous
births
;
so
likewise
is
the
imagination
,
the
defect
or
exuberance
of
seed
;
the
unlawful
permistion
of
seeds
,
the
heat
of
the
body
,
and
the
formative
faculty
.
2.
The
false
conception
called
Mola
,
is
begot
when
the
seed
is
faulty
,
weak
or
deficient
,
and
the
blood
predominant
;
which
is
known
from
a
true
conception
,
because
there
is
no
milk
in
the
breasts
,
when
there
is
a
false
conception
,
neither
doth
it
move
after
the
fourth
moneth
,
as
the
child
doth
;
sometimes
it
is
moved
by
the
matrix
,
but
not
by
it self
,
as
the
child
:
besides
it
remains
after
the
eleventh
moneth
,
which
is
the
time
prefixed
for
the
birth
of
the
child
.
CHAP.
XIII
.
1.
The
Heart
liveth
first
,
not
the
Liver
.
2.
The
outward
membrans
first
formed
by
the
heat
of
the
matrix
.
3.
Vrachos
,
what
.
4.
The
similitude
of
the
parents
on
the
children
.
5.
Twins
,
how
begot
,
and
why
like
each
other
.
6.
Infants
,
how
fed
in
the
matrix
.
7.
Superfetation
.
8.
No
respiration
in
the
matrix
.
9.
The
childs
heart
moveth
in
the
matrix
.
I.
ARISTOTLE
will
have
the
heart
to
be
the
first
member
that
lives
in
us
,
Galen
the
liver
;
but
indeed
Aristotle
is
in
the
right
;
for
how
can
any
thing
live
,
till
the
heart
which
is
the
fountain
of
heat
and
spirits
live
;
and
how
can
the
soul
frame
to
her self
a
fit
habitation
for
exercising
of
her
functions
,
●ill
first
she
hath
framed
the
heart
,
by
whose
heat
and
spirits
she
may
work
:
If
it
be
objected
,
that
the
heart
cannot
live
without
nutrition
;
but
nutrition
is
by
blood
,
and
this
by
the
liver
,
therefore
the
liver
must
first
live
:
I
answer
,
that
there
needs
no
nutrition
,
till
the
body
be
compleat
and
perfected
;
for
wee
see
imperfect
creatures
can
live
long
without
food
:
I
have
kept
a
Spider
nine
moneths
alive
in
a
glass
without
food
:
Again
,
there
needs
no
nutriment
,
but
when
there
is
deperdition
and
wasture
of
the
substance
,
which
cannot
bee
of
the
heart
,
before
the
body
be
perfected
.
And
although
the
body
live
at
first
the
life
of
a
plant
,
it
will
not
therefore
follow
,
that
the
heart
is
not
first
framed
;
for
even
in
plants
there
is
a
principle
of
life
,
which
is
the
root
,
and
nature
worketh
methodically
,
by
quickning
that
first
,
which
must
quicken
the
rest
.
II.
As
the
heart
is
the
first
member
that
is
framed
by
the
formative
faculty
,
so
the
outward
membranes
are
first
formed
by
the
heat
or
natural
temperament
of
the
matrix
,
as
we
see
the
outward
skin
of
fruits
by
the
heat
of
the
Sun
.
For
nature
providently
fences
the
seed
with
these
walls
,
that
the
inward
spirits
may
work
the
more
powerfully
,
and
be
the
lesse
subject
to
dissipation
.
III.
Besides
the
umbilical
vein
and
the
two
umbilical
arteries
,
nature
hath
made
a
vessel
called
Vrachos
,
by
which
the
child
in
the
matrix
conveys
the
urine
into
the
membran
,
for
it
reacheth
from
the
bottom
of
the
bladder
to
the
navel
;
and
in
those
in
whom
the
navel
is
not
well
bound
at
first
,
and
this
Vrachos
dried
,
upon
any
stoppage
of
the
bladder
,
the
urine
will
flow
out
by
the
navel
.
IV.
The
similitude
of
the
parents
is
impressed
on
the
children
,
partly
by
reason
of
the
formative
power
in
the
seed
,
and
partly
by
the
imagination
of
the
parent
moving
the
spirits
,
which
being
mixed
with
the
blood
on
which
the
child
is
fed
;
makes
the
impression
upon
the
tender
flesh
of
the
infant
.
2.
The
childe
resembleth
the
grand-fathers
or
grand-mothers
sometimes
,
as
the
Load-stone
communicates
its
power
to
the
third
or
fourth
needle
,
so
doth
the
formative
faculty
of
the
grand-father
,
which
is
potentially
in
the
seed
of
the
grand-childe
,
oftentimes
show
it self
.
V.
Twins
are
oftentimes
begot
,
partly
because
of
the
abundance
of
seed
,
partly
by
reason
of
the
scattering
thereof
into
divers
parts
of
the
matrix
,
which
●oments
each
part
of
it
;
for
though
the
matrix
hath
no
cells
,
yet
it
hath
a
right
and
a
left
side
;
in
the
right
,
males
;
in
the
left
▪
females
are
begot
;
or
if
the
seed
be
strong
,
vigorous
,
or
masculine
,
males
,
if
weak
and
feminine
,
females
;
if
one
part
masculine
,
the
other
feminine
,
then
male
and
female
are
ingendred
;
but
the
female
is
seldome
strong
or
lively
,
because
the
time
of
conformation
is
not
alike
in
both
,
●0
days
being
required
for
the
forming
of
the
male
,
and
40
for
the
female
.
2.
Twins
are
like
each
other
,
because
they
are
wrapped
within
the
same
membran
,
are
conceived
at
the
same
time
,
they
feed
on
the
same
blood
,
and
enjoy
the
same
maternal
spirits
.
VI.
The
infant
in
the
womb
is
not
fed
by
the
mouth
,
but
by
the
navel
▪
for
there
are
no
vessels
that
reach
to
the
mouth
,
neither
is
there
need
of
chylification
,
or
sanguification
;
neither
is
there
any
other
excrement
found
in
the
intestins
of
new
born
infants
,
except
the
excrement
of
blood
;
therefore
as
they
breath
by
the
umbilical
arteries
;
so
they
are
fed
by
the
umbilical
vein
.
VII
.
Sometimes
there
is
superfetation
;
for
we
read
of
second
births
,
some
days
,
weeks
,
and
moneths
,
after
the
first
;
which
shews
,
that
the
matrix
after
conception
,
is
not
so
fast
bound
,
but
that
it
openeth
again
in
copulation
,
but
seldome
is
the
second
birth
either
strong
or
lively
;
because
the
first
conception
groweth
strong
and
big
,
drawing
the
blood
or
nutriment
to
it
,
by
which
means
the
second
conception
is
starved
.
VIII
.
The
infant
doth
not
,
cannot
,
should
not
breath
whilst
it
is
in
the
womb
,
but
is
content
with
transpiration
by
the
umbilical
arteries
.
For
if
there
were
inspiration
,
there
must
be
air
within
the
membrane
where
the
child
lieth
,
but
there
is
nothing
except
the
child
,
and
that
watrish
substance
in
which
it
swim●
;
this
must
needs
be
●uck'd
in
with
the
air
,
and
so
the
childe
be
choaked
.
Besides
,
the
rednesse
and
grossenesse
of
the
lungs
,
whilst
the
childe
is
in
the
womb
,
shews
,
that
it
breaths
not
;
for
the
lungs
of
those
creatures
that
breath
,
are
of
a
whitish
colour
,
and
of
a
ratified
substance
,
for
the
better
reception
of
the
air
.
IX
.
Whilst
the
child
is
in
the
womb
,
the
heart
is
not
idle
,
as
some
Galenists
imagine
,
but
according
to
Aristotle
,
it
then
moveth
and
giveth
life
to
the
body
:
otherwise
the
childe
should
live
all
the
while
the
life
of
a
plant
,
not
of
an
animal
,
if
it
had
no
other
life
then
what
it
hath
from
the
mother
by
the
umbilical
arteries
.
2.
How
could
the
heart
,
having
no
air
to
refresh
it
within
that
narrow
membran
,
in
which
the
child
lieth
,
receive
refrigeration
,
if
it
did
not
move
;
some
answer
,
that
the
heart
is
refrigerate
by
the
water
in
which
the
child
lieth
.
I
should
like
this
answer
well
,
if
that
water
were
cold
;
or
if
the
child
were
a
fish
,
which
with
its
gils
might
receive
water
for
refrig●ration
of
the
heart
.
3.
The
arteries
of
the
child
mov●
,
but
how
can
they
move
without
the
heart
move
also
.
If
they
say
,
that
they
are
moved
by
the
Arteries
of
the
mother
,
I
would
know
how
they
can
move
after
the
mother
is
dead
;
for
some
children
have
been
cut
out
alive
from
the
dead
mothers
womb
.
4.
Although
the
umbilical
arteries
▪
convey
the
material
spirits
●o
the
child
,
yet
they
give
not
life
,
no
more
then
the
aire
which
we
breathe
,
till
they
be
refined
by
the
heat
and
motion
of
the
heart
.
5.
The
animal
spirits
of
the
childe
are
begot
in
its
brain
,
whilst
it
is
in
the
womb
;
but
the
animal
spirits
have
their
original
from
the
vital
.
CHAP.
XIV
.
1.
Child-bearing
how
caused
.
2.
Why
the
eight
months
birth
not
lively
.
3.
The
sensitive
Soul
how
derived
,
and
the
reasonable
introduced
:
when
it
exerciseth
its
functions
:
it
brings
with
it
all
its
perfections
.
The
Embryo
not
capable
of
three
specifical
forms
.
THE
birth
o●
the
child
is
caused
partly
by
its
calcitration
,
breaking
the
membranes
in
which
it
lieth
,
having
now
need
of
more
food
and
spirits
,
by
reason
it
is
grown
bigger
and
stronger
;
and
partly
by
the
contraction
of
the
matrix
,
endeavouring
to
be
rid
of
the
burthen
;
if
either
of
these
fail
,
the
birth
will
be
the
more
painful
and
difficult
;
but
the
Mola
having
neither
life
nor
motion
,
and
not
standing
in
need
of
air
and
food
,
remains
in
some
many
years
together
before
it
be
expelled
.
2.
The
causes
of
difficult
child-bearing
,
are
partly
the
●igness
of
the
child
,
partly
the
narrowness
of
the
neck
of
the
matrix
,
or
the
weakness
of
the
child
,
or
the
mother
,
or
inflammations
,
or
tumors
,
and
such
like
infirmities
,
whether
natural
or
adventitious
.
II.
The
reason
why
the
childe
which
is
borne
the
seventh
moneth
,
is
for
the
most
part
lively
,
whereas
that
which
is
born
in
the
eig●th
moneth
is
not
,
because
the
seventh
moneth
the
child
having
attained
the
perfection
of
parts
,
and
so
much
strength
as
to
break
the
membrans
,
doth
live
;
but
if
it
cannot
break
the
membran
till
the
8
month
,
all
the
time
i●
remains
from
the
first
attempt
it
made
of
going
forth
,
it
doth
not
prosper
,
but
decays
in
str●ngth
;
being
as
it
were
against
its
will
kept
in
prison
.
III.
The
sensitive
Soul
is
derived
with
the
seed
from
the
parents
;
which
soul
is
potentially
in
the
seed
,
but
actually
in
the
Embryo
,
where
the
members
are
formed
.
But
in
the
fourth
month
after
the
heart
and
brain
are
perfected
,
the
reasonable
soul
is
introduced
;
which
if
it
were
taken
out
of
the
matter
,
it
should
in
reasoning
and
understanding
depend
altogether
on
the
matter
,
which
were
absurd
to
think
.
2.
The
rational
soul
doth
not
exercise
its
functions
,
untill
the
superfluous
moisture
of
the
body
,
by
the
natural
heat
,
be
exhausted
,
and
the
organs
made
drier
.
3.
The
bodies
of
other
creatures
,
are
not
capable
of
mans
soul
,
because
they
are
not
of
that
fabrick
,
temper
,
and
constitution
.
4.
The
faculties
of
the
animal
soul
have
not
their
originall
from
the
gross
and
earthy
part
of
the
seed
,
but
from
the
aereal
,
by
means
of
its
celestial
heat
.
5
,
The
rational
soul
bringing
with
it
all
its
perfections
,
the
former
faculties
of
sense
and
vegetation
which
were
in
the
Embryo
,
give
place
to
it
;
so
that
now
it
alone
works
by
its
faculties
.
6.
The
seed
brings
with
it
from
the
parents
,
it
s
own
heat
,
by
which
the
formative
faculty
worketh
;
the
heat
of
the
matrix
is
not
operative
,
but
conservative
of
the
other
heat
.
7.
The
seed
consisting
of
grosser
,
and
aereal
parts
,
cannot
be
called
uniform
;
and
if
it
were
,
yet
it
may
have
divers
operations
and
faculties
ad
extra
;
so
hath
the
Sun
,
and
other
uniform
bodies
.
8.
The
Embryo
is
not
capable
of
three
specificall
forms
or
souls
;
for
so
it
should
be
a
threefold
compound
specifically
distinct
;
but
it
is
capable
of
divers
generical
forms
and
subordinate
,
the
superior
being
preparatives
for
reception
of
the
inferior
and
ultimate
specificall
form
,
which
giveth
name
and
entity
,
as
the
rational
soul
doth
to
the
child
being
perfected
.
CHAP.
XV.
1.
Why
about
the
fourth
month
milk
is
engendred
,
and
of
what
.
2.
The
effects
of
the
Diaphragma
inflamed
.
3.
Pericardium
.
4.
The
Hearts
Flesh
,
Fibres
,
and
Ventricles
.
5.
The
Heart
why
hot
and
dry
.
6.
The
vital
faculty
.
7.
The
vital
spirits
how
ingendred
.
8.
Systole
and
Diastole
.
9.
The
Hearts
motion
.
10.
How
c●used
.
AS
soon
as
the
child
groweth
big
,
about
the
fourth
month
,
the
menstruous
blood
flowes
upward
to
the
breasts
,
and
when
the
child
is
born
,
it
flowes
from
thence
;
and
being
suck'd
by
the
child
,
the
veins
of
the
breasts
do
avoid
vacuity
,
draw
the
blood
upward
for
generation
of
new
milk
.
2.
In
the
breasts
of
Virgins
,
and
of
some
men
also
,
there
is
sometimes
found
a
whitish
liquor
,
which
is
not
milk
,
because
it
hath
neither
the
tast
,
nor
thickness
,
nor
nutritive
quality
of
milk
.
3.
The
breasts
,
or
paps
,
are
glandulous
bodies
,
principally
ordained
for
generation
of
milk
;
and
in
the
second
place
for
reception
of
excrementitious
humors
,
and
guarding
of
the
heart
.
4.
The
reason
why
about
the
fourth
month
the
blood
flowes
upward
into
the
breasts
,
is
,
that
the
child
growing
big
,
and
wanting
sufficient
food
,
might
struggle
to
get
out
,
which
it
would
not
do
having
sufficient
nutriment
.
5.
It
is
not
fit
that
the
child
out
of
the
womb
,
should
feed
on
blood
as
it
did
in
the
womb
,
because
then
the
mouth
of
the
veins
being
opened
,
the
blood
would
run
out
,
and
so
nature
be
overthrown
;
neither
would
God
accustom
man
to
blood
,
left
he
should
become
cruel
and
bestial
.
II.
Upon
the
inflammation
of
the
diaphragma
,
follow
oftentimes
phrensies
,
by
reason
of
the
society
it
hath
by
the
nerves
with
the
brain
,
to
which
it
sendeth
fumes
and
hot
vapors
:
which
phrensie
is
known
from
that
of
the
brain
,
by
the
shortness
of
the
breath
,
the
chief
organ
of
breath
being
ill-affected
,
so
that
the
breast
cannot
freely
move
it self
:
and
because
the
Diaphragma
is
united
to
the
Pleura
,
and
Peritonaeum
,
which
containeth
all
the
organs
in
the
inferiour
belly
:
hence
all
these
parts
are
drawn
upwards
by
the
motion
of
the
Diaphragma
.
III.
The
tunicle
of
the
heart
,
called
Pericardium
,
hath
within
it
a
water
for
refrigeration
and
moistning
of
the
heart
,
which
is
begot
of
vapours
,
condensate
by
the
coldness
of
the
membrane
,
as
some
think
,
or
else
it
sweats
through
the
tunicles
of
the
veins
and
arteries
:
they
that
have
hot
hearts
have
but
little
of
this
water
,
and
it
abounds
most
where
the
heart
is
colder
;
but
whether
the
defect
of
this
water
be
the
cause
of
the
heat
in
the
heart
,
or
the
heat
the
cause
of
this
defect
,
it
is
uncertain
,
as
it
is
with
the
sea-water
,
which
is
turned
into
vapours
by
the
suns
heat
,
and
these
vapours
turned
into
water
again
by
the
coldness
of
the
middle
Region
:
so
the
heat
of
the
heart
turns
this
water
into
vapours
,
and
the
membrane
converts
these
vapours
into
water
again
,
and
so
this
circulation
continues
till
the
heat
of
the
heart
be
extinguished
by
death
,
then
is
found
water
onely
.
IV.
The
heart
hath
a
peculiar
hard
flesh
of
its
own
,
that
it
might
be
the
better
able
to
undergo
its
perpetual
motion
,
to
contain
the
spirits
and
life-blood
,
and
to
resist
external
injuries
.
2.
This
flesh
is
not
musculous
,
because
the
motion
of
the
muscles
is
voluntary
,
but
the
hearts
motion
is
natural
.
3.
The
heart
hath
both
straight
,
transverse
,
and
circular
fibers
,
for
attraction
and
expulsion
;
and
oblique
fibers
also
for
retension
;
but
these
fibers
are
of
the
same
substance
with
the
heart
,
and
not
of
a
different
,
as
the
fibers
of
the
Muscles
,
which
are
parts
of
the
nerves
and
Tendons
.
4.
The
heart
is
fed
with
gross
blood
,
answerable
to
its
own
gross
substance
,
by
the
vein
called
Coronaria
,
compassing
the
Basis
of
the
heart
.
5.
The
heart
hath
two
ventricles
,
whereof
the
right
is
hottest
extensive
,
as
Aristotle
will
have
it
,
for
it
contains
the
life-blood
;
the
left
is
hottest
intensive
,
as
containing
the
vital
spirits
,
and
so
Galen
saith
.
6.
If
we
consider
the
situation
of
the
right
ventricle
,
which
is
in
the
right
side
,
and
the
priviledge
it
hath
in
living
longer
then
the
left
;
we
may
with
Aristotle
say
,
that
the
right
ventricle
is
the
more
noble
of
the
two
;
but
if
we
consider
that
the
left
ventricle
contains
the
vitall
spirit
,
which
in
dignity
excels
the
blood
which
is
in
the
right
,
we
must
with
Galen
give
the
preheminence
to
the
left
:
and
so
these
two
may
be
reconciled
.
V.
The
heart
is
a
hot
and
drie
substance
,
that
it
might
be
the
fitter
both
to
beget
and
to
preserve
the
vital
spirits
;
to
attenuate
the
venal
,
and
to
procreate
the
arterial
blood
:
And
though
the
spirits
be
hotter
extensively
,
yet
the
substance
of
the
heart
is
hotter
intensively
;
as
burning
coles
are
hotter
then
flaming
straw
.
VI.
The
vital
faculty
by
which
the
vital
spirits
are
ingendred
for
animating
the
body
,
and
preserving
the
natural
heat
,
is
an
effect
of
the
soul
,
as
all
faculties
are
,
and
not
of
the
heart
;
yet
here
it
chiefly
resides
,
because
of
the
soul
which
here
exerciseth
her
chief
functions
of
life
.
2.
This
vital
faculty
differs
from
the
animal
,
because
it
is
not
subject
to
fatigation
,
nor
rests
in
sleep
,
nor
doth
it
accompany
the
imagination
or
apprehension
of
the
object
,
as
the
animal
doth
.
3.
It
is
different
from
the
pulsifick
faculty
,
because
this
is
subservient
to
the
vital
;
neither
doth
the
pulsifick
beget
spirits
,
or
is
it
diffused
every
where
as
the
vital
is
.
4.
The
vital
differs
from
the
vegitive
faculty
,
because
the
vegitive
is
in
plants
and
insects
,
but
not
the
vital
,
as
it
is
procreative
of
spirits
:
for
the
dull
heat
of
insects
is
not
so
soon
spent
as
to
need
reparation
by
generation
of
spirits
.
5.
It
differs
from
the
animal
motive
faculty
,
because
it
is
necessary
and
perpetual
;
the
animal
is
voluntary
,
and
sometimes
ceaseth
.
VII
.
The
vital
spirits
are
ingendred
in
the
left
ventricle
of
the
heart
,
partly
of
aire
prepared
in
the
lungs
,
and
conveyed
to
the
heart
by
the
Arteria
venosa
;
and
partly
of
the
purest
blood
,
powred
out
of
the
mouth
of
Vena
cava
into
the
right
ventricle
,
where
it
is
prepared
and
attenuated
,
a
part
whereof
is
conveyed
for
nourishing
of
the
lungs
by
the
Vena
arteriosa
,
the
other
part
sweats
through
the
partition
that
divides
the
heart
,
and
in
the
left
ventricle
is
mingled
with
the
aire
,
and
turned
into
spirits
by
its
excessive
heat
.
VIII
.
The
Diastole
and
Systole
,
that
is
,
the
dilatation
and
contraction
of
the
heart
and
arteries
,
is
all
one
and
at
the
same
time
:
for
the
heart
and
arteries
are
so
united
,
that
they
make
but
one
body
;
so
there
is
but
one
pulsifick
vertue
in
both
,
and
the
end
of
their
motion
is
the
same
,
to
wit
,
the
vegitation
and
life
of
the
body
;
the
suddenness
of
the
motion
in
the
remotest
arteries
from
the
heart
,
and
the
strong
beating
of
the
pulse
and
heart
in
Feavers
and
anger
,
do
shew
the
identity
of
motion
in
both
.
2.
The
arteries
are
moved
by
the
spirits
of
the
heart
,
conveyed
by
their
tunicles
rather
then
their
cavity
;
for
upon
the
pressing
of
the
tunicles
the
pulse
ceaseth
;
but
not
when
the
cavity
is
stuffed
,
or
stopped
.
They
are
not
then
moved
by
their
heat
and
blood
,
but
by
the
heart
;
as
may
be
seen
by
binding
the
arteries
,
whose
motion
beneath
the
binding
saileth
,
the
commerce
between
it
and
the
heart
being
intercepted
.
3.
The
heart
is
first
dilated
by
receiving
the
aire
,
then
it
is
contracted
by
expelling
the
fuliginous
vapours
.
4.
The
heart
strikes
the
breast
in
its
dilatation
,
not
in
its
contraction
or
Systole
,
because
the
left
ventricle
,
which
is
the
originall
of
the
Arteries
,
is
distended
in
the
Diastole
,
and
so
toucheth
the
breast
about
the
left
pap
.
IX
.
The
motion
of
the
heart
is
not
voluntary
,
because
we
cannot
command
it
;
nor
sensitive
,
because
it
is
not
performed
by
the
nerves
and
muscles
;
nor
simple
,
because
there
are
two
motions
;
nor
compounded
,
because
they
are
contrary
;
and
of
contrary
motions
can
be
no
compositions
▪
nor
is
it
violent
,
because
it
is
not
repugnant
to
its
nature
;
nor
is
it
caused
by
an
externall
agent
,
as
the
trembling
of
the
heart
is
by
distempers
,
vapours
,
or
humours
;
but
the
hearts
motion
is
natural
,
yet
not
caused
by
the
elementary
form
,
for
so
there
should
be
more
agents
in
our
bodies
then
one
,
and
its
motion
should
be
●it●e●
upward
or
downward
,
but
it
is
natural
in
respect
of
the
soul
,
which
is
the
chief
nature
that
works
in
animal
bodies
;
and
in
respect
of
the
fibers
heat
,
and
spirits
of
the
heart
,
which
are
natural
organs
;
and
in
respect
of
the
natural
use
or
end
of
this
motion
;
for
the
heart
dilates
it self
to
receive
aire
and
blood
;
it
contracts
it self
to
be
emptied
of
its
fumes
,
and
to
communicate
its
spirits
to
the
nerves
;
which
ends
are
naturall
.
X.
When
Aristotle
saith
,
that
the
motion
of
the
heart
is
caused
by
heat
and
cold
,
he
contradicts
not
the
Physitians
in
affirming
the
soul
,
or
its
vital
faculty
to
be
the
cause
of
this
motion
;
for
heat
and
cold
are
subordinate
instruments
to
the
soul
,
which
by
the
heat
of
the
blood
and
spirits
,
dilates
the
heart
,
and
by
the
attraction
of
the
cold
air
contracteth
it
,
as
we
see
water
by
the
heat
of
the
fire
swel
and
dilate
it self
,
but
upon
the
breathing
of
cold
air
,
to
contract
and
fall
down
again
.
CHAP.
XVI
.
1.
The
Lungs
how
moved
;
the
air
is
not
the
spirits
nutriment
.
2.
Respiration
not
absolutely
necessary
.
3.
The
Lungs
hot
and
moist
.
4.
Respiration
a
mixed
motion
,
as
that
of
the
bladder
and
intestins
.
5.
No
portion
of
our
drink
passeth
into
the
Lungs
.
ARistotle
differs
from
the
Galenists
about
the
motion
of
the
Lungs
;
he
will
have
them
moved
by
the
heart
,
whose
heat
listeth
up
the
Lungs
,
upon
which
motion
the
air
enters
for
avoiding
vacuity
;
which
being
entred
,
the
Lungs
fall
.
The
Galenists
will
have
their
motion
to
depend
on
the
motion
of
the
breast
,
but
both
are
in
the
right
:
For
the
motion
of
the
Lungs
is
partly
voluntary
,
and
so
it
depends
on
the
moving
of
the
muscles
of
the
breast
;
and
partly
natural
,
and
so
it
is
moved
by
the
heart
.
2.
When
Aristotle
denies
that
the
air
is
the
nutriment
of
the
spirits
,
which
the
Galenists
affirm
;
his
meaning
is
,
that
the
air
doth
not
properly
nourish
the
spirits
,
as
meat
doth
our
bodies
;
for
there
is
no
assimilation
or
conversion
of
the
substance
of
the
air
into
our
spirits
,
which
are
properly
nourished
by
blood
,
but
only
a
commixtion
of
the
air
and
spirits
for
refrigeration
:
And
indeed
if
the
spirits
were
properly
fed
by
the
air
,
there
would
not
come
out
the
same
air
that
went
in
:
For
the
spirits
would
not
part
from
their
food
;
the
air
then
nourisheth
the
spirits
,
as
it
doth
the
fire
,
by
refrigeration
,
and
preserving
it
from
suffocation
.
II.
Respiration
is
not
so
necessary
for
preservation
of
life
,
as
the
motion
of
the
heart
:
for
histerical
women
can
live
without
that
,
but
they
cannot
live
without
this
:
Neither
is
the
motion
of
the
arteries
of
absolute
necessity
;
for
the
member
is
not
deprived
of
life
,
though
the
arterie
be
stopped
or
tied
,
and
deprived
of
its
motion
.
2.
The
motion
of
respiration
is
more
noble
then
the
motion
of
the
heart
,
because
this
is
meerly
natural
,
that
is
also
animal
and
voluntary
;
yet
as
the
motion
of
the
Lungs
is
subservient
to
the
motion
of
the
heart
,
that
is
more
noble
then
this
:
for
the
end
excels
the
means
.
III.
The
Lungs
are
hot
and
moist
:
hot
,
that
they
migh●
temper
and
alter
the
cold
air
,
therefore
the
substance
is
fleshy
,
light
and
spongy
,
and
fed
with
hot
and
spirituous
blood
from
the
right
ventricle
of
the
heart
.
It
is
also
moist
,
as
appears
by
its
soft
and
loose
substance
:
It
is
also
moist
accidentally
by
receiving
the
flegme
and
rhumes
that
fall
from
the
brain
.
2.
The
Lungs
refrigerate
the
heart
,
not
because
their
substance
is
cold
,
but
because
the
air
is
cold
which
they
attract
.
IV.
Respiration
is
a
motion
partly
voluntary
,
as
it
is
performed
by
the
muscles
,
nerves
,
and
diaphragma
,
which
are
the
organs
of
voluntary
motion
,
and
as
it
is
in
our
power
to
breath
or
not
to
breath
;
to
hasten
or
retard
it
:
And
it
is
partly
natural
,
as
it
is
performed
by
the
Lungs
,
which
are
organs
of
natural
motion
,
as
it
is
not
subject
to
fatigation
,
as
it
is
performed
in
our
sleep
,
when
we
have
no
command
over
our selves
,
and
the
sensitive
faculties
then
cease
;
as
it
is
not
performed
by
election
,
or
apprehension
of
the
object
,
as
voluntary
motions
are
:
And
lastly
,
as
in
Apoplexies
,
when
the
senses
fail
,
the
brains
and
nerves
are
hurt
,
yet
respiration
continues
;
it
is
then
a
mixt
action
,
as
the
expulsive
actions
of
the
bladder
and
intestines
are
.
So
is
the
motion
of
coughing
;
for
as
it
is
performed
by
the
muscles
,
it
is
animall
,
but
as
it
is
stirred
by
the
expulsive
faculty
,
it
is
naturall
;
and
as
it
proceeds
from
some
morbifick
cause
,
it
is
preternatural
.
So
deglutition
or
swallowing
is
an
animal
action
as
it
is
performed
by
the
muscles
,
and
is
some
times
hindred
by
imagination
;
for
we
swallow
with
much
adoe
,
those
things
of
which
we
have
no
good
conceit
.
It
is
also
natural
,
as
it
is
performed
by
the
attraction
of
the
fibres
which
are
in
the
external
tunicle
of
Oesophagus
.
Now
attraction
is
subservient
to
the
nutritive
faculty
,
which
is
naturall
.
V.
That
no
portion
of
our
drink
can
pass
into
the
lungs
,
is
plain
;
because
we
cough
if
the
least
drop
of
rhume
fall
from
the
head
upon
the
lungs
:
besides
,
our
breath
and
voice
should
be
presently
stopped
,
the
light
and
spongie
substance
also
of
the
lungs
,
would
be
hurt
and
corroded
when
we
drink
any
sharp
or
soure
liquors
,
or
medicamen●s
:
Therefore
in
swallowing
,
the
Epiglottis
,
or
little
tongue
of
the
wind-pipe
covers
the
La●i●●
or
top
of
the
Aspera
arteria
,
that
nothing
may
fall
into
it
;
yet
the
si●es
of
Aspera
arteria
are
moistned
by
syrrups
,
which
somewhat
ease
our
coughing
.
CHAP.
XVII
.
1.
All
the
senses
in
the
brain
.
2.
How
made
for
refrigeration
only
,
how
hot
,
cold
,
and
moist
;
and
why
;
its
actions
.
3.
How
void
of
sense
and
motion
.
4.
The
animal
spirits
,
what
,
and
how
begot
.
5.
Why
more
vital
then
animal
spirits
;
where
perfected
,
and
prepared
,
the
ventricles
of
the
brain
.
AS
the
heart
is
the
first
,
remote
,
and
mediate
originall
of
motion
and
sense
,
because
the
spirits
and
heat
are
originally
from
thence
,
so
the
brain
is
the
secundarie
,
proximate
,
and
immediate
organ
of
the
senses
,
which
have
their
particular
seats
there
;
to
wit
,
the
●
externall
senses
,
and
the
4
internal
,
namely
,
the
common
sense
,
the
imagination
,
the
discursive
,
and
memorative
qualities
,
which
have
their
distinct
cels
.
The
common
sense
is
placed
in
the
substance
of
the
brain
,
the
imagination
in
the
fore
cel
,
the
discursive
in
the
middle
,
the
memorative
in
the
back
cell
;
the
fore
cell
is
softer
,
the
back
cell
somewhat
harder
,
the
middle
is
of
a
middle
temper
;
sometimes
the
one
is
hurt
,
when
the
other
is
sound
,
a
good
memorie
may
accompany
a
bad
imagination
;
and
contrarily
.
II.
When
Aristotle
saith
that
the
brain
was
made
only
for
refrigeration
of
the
heart
,
his
meaning
is
not
as
the
Galenists
think
,
that
the
brain
was
made
for
no
other
use
,
but
that
neither
the
brain
nor
heart
could
be
any
way
useful
,
if
the
heat
of
the
one
were
not
tempered
by
the
cold
of
the
other
;
for
all
our
frame
is
out
of
order
,
when
the
brain
is
overheated
or
inflamed
;
and
though
the
brain
be
not
actually
cold
,
yet
by
its
moisture
and
weak
heat
,
it
tempers
the
excessive
heat
of
the
heart
and
vital
spirits
,
by
means
of
the
arteries
which
are
common
to
both
these
organs
;
therefore
it
is
that
the
brain
hath
not
blood
and
veins
▪
2.
The
innate
temperament
of
the
brain
is
cold
,
the
adventitious
is
hot
;
that
is
,
i●
is
hot
by
means
of
the
spirits
from
the
heart
,
but
cold
in
its
own
substance
.
3.
It
was
made
cold
and
moist
,
that
being
the
seat
of
imagination
,
and
of
the
attenuated
animal
spirits
,
the
one
might
not
be
distempered
with
heat
,
nor
the
others
dissipated
.
4.
It
is
moist
,
that
it
might
be
the
fitter
for
generation
of
the
nerves
,
for
receiving
the
images
and
impressions
of
things
with
the
more
facility
,
and
the
more
ap●
for
sensation
,
which
consisteth
in
passion
.
5.
The
actions
and
functions
of
the
brain
depend
both
upon
its
right
fabrick
and
conformation
,
as
also
upon
its
temper
;
for
if
either
of
these
be
hurt
,
the
actions
of
the
brain
are
vitiated
.
III.
The
brain
is
void
of
sense
in
its
own
substance
,
but
senfitive
in
its
membranes
;
nor
was
it
fit
that
the
brain
should
feel
,
seeing
it
is
the
common
receptacle
and
judge
of
all
the
senses
;
and
seeing
it
is
in
the
highest
place
,
and
receives
all
exhalations
from
the
inferior
parts
,
it
should
be
continually
molested
,
if
it
were
sensible
of
all
these
vapours
.
2.
As
it
is
void
of
sense
,
so
it
is
of
motion
in
it self
,
it
is
indeed
moved
by
the
arteries
,
for
the
feeding
,
purging
,
and
tempering
of
the
animal
spirits
;
but
the
brain
being
the
original
of
motion
,
ought
to
be
immovable
in
respect
of
self
motion
,
neither
are
there
any
fibres
in
the
brain
b●
which
it
should
be
moved
,
as
there
are
in
the
heart
;
neither
could
ever
the
motion
of
the
brain
be
observed
,
other
then
what
is
caused
by
the
arteries
.
IV.
The
animal
spirits
are
so
called
,
because
they
are
the
chief
organs
of
the
soul
,
for
her
chief
actions
of
sense
and
motion
without
the
brain
:
of
imagination
,
discoursing
,
and
remembring
within
the
brain
;
therefore
these
spirits
receive
from
the
senses
,
the
images
and
species
of
things
,
and
convey
them
to
the
brain
,
where
they
retain
them
for
the
soul
,
by
the
phantasie
to
work
upon
.
2.
These
animal
spirts
are
begot
of
the
vital
,
but
are
cherished
and
refreshed
by
the
external
air
,
drawn
by
the
nostrils
to
the
brain
;
so
that
without
air
,
and
vital
spirits
,
the
animal
canot
long
subsist
;
and
becaus
blood
is
the
remote
matter
of
the
animal
spirits
,
they
grow
feeble
when
much
blood
is
evacuated
.
V.
Because
there
is
more
need
of
the
vital
then
of
the
animal
spirits
,
therefore
more
plenty
is
required
of
them
then
of
these
;
for
nothing
is
begot
of
the
animal
spirits
,
therefore
they
waste
not
so
fast
as
the
vitall
,
of
which
the
animal
are
ingendred
;
besides
,
the
vital
spirits
are
perp●tually
imployed
even
in
sleep
,
so
are
not
the
animal
,
but
they
rest
then
,
nor
is
there
any
part
of
the
body
which
hath
notlife
;
but
divers
parts
have
not
sense
,
which
is
an
animal
function
,
as
the
bones
and
ligaments
.
2.
The
animal
spirits
are
pr●pared
in
the
intricate
labyrinth
of
arteries
within
th●
brain
;
but
they
receive
their
perfection
in
the
cels
ther●of
.
3.
Though
the
faculty
of
sense
be
an
inseparable
property
of
the
soul
,
yet
it
doth
not
always
operate
,
but
where
there
is
a
fit
organ
;
in
sleep
the
soul
is
in
the
eye
,
but
then
seeth
not
.
4.
The
ventricles
of
the
braine
serve
not
onely
for
generation
of
the
spirits
,
but
for
purging
out
also
of
superfluous
excrements
.
CHAP.
XVIII
.
1.
The
eye
bo●h
watrish
and
fiery
,
imperfect
vision
.
2.
Why
the
e●e
is
watrish
,
its
action
,
spirits
,
and
species
.
3.
Spirits
of
the
e●e
proved
:
two
eyes
,
but
one
motion
;
why
the
object
appears
double
sometimes
,
no
colours
in
the
eye
.
4.
The
optick
nerves
soft
,
where
united
,
and
why
.
5.
The
Chrystalline
,
and
glassy
humours
,
and
white
of
the
eye
.
THough
the
substance
of
the
eye
be
watrish
,
as
we
shewed
before
,
yet
the
visive
spirits
are
fiery
,
as
may
be
seen
by
their
light
in
the
dark
,
their
mobility
,
and
their
resistance
to
cold
,
for
they
are
not
molested
with
it
as
other
members
are
▪
2.
When
the
imagination
is
vitiated
,
or
the
spirits
subservient
to
the
same
are
disturbed
,
or
an
opac
vapour
is
interjected
between
the
Cornea
and
chrystalline
humor
,
wee
seem
to
see
things
and
colours
in
the
air
,
which
are
not
there
,
but
this
is
an
imperfect
vision
,
because
there
is
no
reception
of
species
from
the
air
,
nor
is
the
organ
distinct
from
the
medium
and
object
,
nor
is
there
that
distance
between
the
organ
and
the
object
,
as
is
required
in
perfect
vision
.
II.
The
eye
should
be
of
a
watrish
substance
,
not
fiery
;
because
water
is
dense
and
diaphonous
,
fit
to
receive
the
species
as
it
is
diaphonous
,
and
to
retain
them
as
it
is
dense
,
so
is
not
the
f●re
;
for
though
it
be
diaphonous
,
it
is
not
dense
,
therefore
not
fit
to
retain
the
species
.
2.
The
species
being
spiritual
or
immaterial
,
do
not
affect
or
hurt
the
eye
,
but
the
colours
only
hurt
the
eye
more
or
lesse
,
as
they
participate
more
or
lesse
of
the
light
,
which
dissipates
the
visive
spirits
,
these
being
lucid
,
spend
themselves
on
lucid
objects
,
by
reason
of
their
cognate
quality
.
3.
Sometimes
the
eye
is
wearied
with
seeing
,
not
as
vision
is
a
reception
,
and
so
a
passion
,
but
in
respect
of
the
visive
spirits
which
are
agents
.
4.
The
eye
in
an
instant
perceives
its
object
,
though
never
so
far
distant
,
because
the
visible
species
are
in
the
air
contiguous
to
the
eye
,
though
the
object
be
distant
.
III.
That
there
are
spirits
in
the
eye
,
is
apparent
by
the
dilatation
of
the
Ball
of
one
eye
,
when
the
other
is
shut
;
which
is
caused
by
the
spirit
passing
from
one
eye
to
the
other
,
and
by
reason
of
these
spiri●s
the
eye
is
more
cheerful
at
one
time
then
at
another
.
2.
Though
there
be
two
eyes
,
and
divers
m●scles
,
yet
they
are
moved
but
with
one
motion
,
because
otherwise
one
object
would
appear
as
two
.
Thus
by
lifting
up
one
of
our
eyes
with
our
finger
,
the
object
we
look
upon
,
appears
double
,
because
the
two
Balls
of
the
eyes
are
not
upon
the
same
●uperficies
,
nor
do
the
beams
of
both
eyes
equally
reach
the
object
.
Thus
it
is
with
d●u●kar●s
and
goggle
eyes
,
and
in
con●uls●ons
of
the
muscles
of
the
eye
.
●
.
There
are
not
properly
any
c●lou●s
in
the
eye
,
becau●e
then
the
object
would
seem
to
be
of
the
same
colour
that
the
eye
is
of
;
yet
the
eyes
seem
to
be
coloured
,
because
they
are
visible
.
IV.
The
optick
nerves
seem
of
all
others
the
most
soft
and
spongy
,
that
they
●ight
bee
the
lesse
offensive
to
the
eye
the
most
tender
of
all
other
members
,
and
that
they
might
convey
the
g●eater
quantity
of
optick
spirits
.
2.
They
are
united
into
one
,
about
the
middle
way
between
the
brain
,
where
they
have
their
beginnings
,
and
the
eyes
into
which
they
are
inse●ted
,
that
by
this
union
they
might
be
the
stronger
,
and
that
●hey
might
be
●qually
implanted
into
the
same
superficies
of
both
eyes
,
lest
the
visive
spirits
bei●g
unequally
communicate
,
should
occa●ion
the
object
to
appear
double
.
V.
The
Chrystallin●
humour
is
a
part
of
the
eye
,
because
it
hath
its
life
,
nutriment
and
function
;
as
other
par●s
have
;
it
is
also
both
a
similar
part
in
its
temper
and
substance
,
and
it
is
organical
in
its
s●tuation
and
figure
.
2.
The
glass●e
humour
is
also
a
part
for
the
sa●e
re●sons
;
therefore
the
Chrystalline
doth
not
feed
upon
it
,
for
no
part●feeds
upon
another
,
but
it
prepares
the
blood
,
and
alters
it
for
the
Chrystalline
,
left
it
should
be
infec●ed
with
a
red
colour
;
it
affords
then
the
same
service
to
the
Chr●stalline
,
which
the
stomach
doth
to
the
liver
.
3.
The
white
of
the
eye
is
a
part
thereof
,
and
no
excrement
,
for
Nature
ex●ludes
excrements
;
but
if
this
white
should
perish
,
sight
faileth
,
for
it
is
as
a
Bulwark
to
the
Chrystalline
,
and
conveyeth
the
species
to
it
.
CHAP.
XIX
.
1.
Five
things
required
to
hearing
.
2.
Not
the
real
but
intentional
sound
is
heard
:
Hearing
fails
last
in
drowned
men
.
3.
The
innate
air
no
organ
of
hearing
:
no
spirit
,
or
part
of
the
body
.
4.
The
caus
●f
the
sympathy
between
the
ear
and
the
mouth
.
I.
FOR
the
sense
of
hearing
are
required
,
1.
A
sound
,
which
is
caused
by
the
collision
of
two
solid
bodies
,
or
of
the
air
and
of
another
body
.
2.
Air
which
is
the
medium
that
receiveth
and
carrieth
the
sound
,
whereas
the
water
in
respect
of
its
thickness
carrieth
the
sound
but
imperfectly
and
dully
.
3.
The
ear
containing
in
it
the
thin
and
dry
membrane
called
the
drum
,
which
if
it
be
thick
,
or
too
much
moistned
,
hindreth
hearing
.
2.
Three
little
bones
called
Incus
,
malleus
,
&
Stapes
.
3.
An
innate
and
immoveable
air
.
4.
A
winding
labyrinth
,
that
the
external
air
and
sound
may
not
too
suddenly
rush
in
upon
the
nerve
of
hearing
.
5.
This
auditory
nerve
carrieth
the
sound
to
the
brain
,
that
there
the
common
sense
and
fantasie
may
judge
thereof
.
II.
The
sound
which
is
carried
into
the
ear
is
not
real
,
but
intentional
and
spiritual
,
or
the
species
and
image
of
the
real
sound
;
for
how
can
a
real
sound
passe
through
a
thick
wall
,
or
multiply
it self
in
a
thousand
ears
,
in
an
instant
,
or
in
so
short
a
time
,
reach
twenty
miles
from
any
canon
to
the
eare
.
2.
The
winding
labyrinth
in
the
ear
is
the
cause
,
why
men
that
are
drowned
lose
the
sense
of
hearing
last
,
because
the
water
cannot
passe
through
that
winding
Meander
.
III.
The
innate
air
of
the
ear
is
not
the
organ
of
hearing
,
but
a
medium
,
for
it
differs
not
from
the
external
air
,
nor
can
that
be
an
organ
which
is
no
part
of
the
body
,
either
spermatical
or
sangui●eal
,
as
Physitians
use
to
speak
,
neither
is
it
animated
by
the
soul
,
for
the
soul
is
the
act
of
organical
bodies
onely
:
Nor
is
it
a
spirit
either
animal
or
vital
,
because
it
is
not
contained
within
the
nerves
or
arteries
;
and
being
it
is
not
a
mixed
,
but
a
simple
body
,
it
can
be
no
part
either
similar
or
dissimilar
.
IV.
By
reason
the
auditory
nerves
do
impart
some
branches
to
the
tongue
;
hence
it
is
,
that
there
is
such
a
sympathy
between
the
ear
and
mouth
.
That
this
is
a
help
or
hindrance
to
our
hearing
,
and
this
to
speaking
,
so
that
if
the
auditory
nervs
be
stopped
or
deficient
,
not
onely
deafness
but
dumbness
is
caused
;
and
we
finde
that
those
who
hear
hardly
,
speak
little
,
and
such
as
are
born
deaf
,
are
born
dumb
too
:
and
if
we
hold
a
musical
instrument
with
our
teeth
,
and
stop
our
ears
,
we
shall
hear
the
sound
perfectly
.
CHAP.
XX.
1.
How
wee
excell
the
beasts
in
smelling
,
Wee
smell
reall
odours
.
2.
Smells
nourish
not
.
3.
The
nose
,
not
the
brain
is
the
organ
of
smelling
.
I.
THOUGH
the
beasts
excel
us
in
the
sense
of
smelling
in
respect
of
celerity
,
and
way
of
reception
,
yet
in
respect
of
,
dijudication
,
and
differencing
the
diversities
of
smells
,
wee
exceed
them
:
for
our
brains
being
bigger
,
colder
,
and
moister
then
those
of
beasts
,
cannot
so
quickly
receive
the
smell
.
But
because
of
the
reasonable
soul
,
we
judge
better
of
the
differences
.
2.
Though
the
species
of
colours
and
sounds
are
received
into
the
eyes
and
ears
,
yet
real
odours
are
received
into
the
nose
;
for
the
head
,
heart
,
and
spirits
,
are
diversly
affected
with
smells
;
some
men
have
been
cherished
a
long
time
with
them
;
some
women
are
suffocated
with
smells
;
some
beasts
are
driven
away
;
some
are
allu●ed
by
them
;
which
could
not
be
if
these
were
not
real
smells
,
and
in
that
smells
are
carried
to
and
fro
with
the
windes
:
And
that
we
smell
better
in
hot
weather
then
in
cold
,
doe
shew
,
that
these
are
not
the
species
,
but
real
smells
.
3.
Odours
being
accidents
,
cannot
be
conveyed
to
the
organ
,
but
in
vapours
or
exhalation
,
which
are
substances
;
for
bare
accidents
cannot
be
transported
with
windes
to
and
fro
,
nor
can
they
affect
the
brain
,
or
comfort
it
,
or
drive
away
beasts
and
vermin
.
II.
When
Aristotle
saith
that
smells
cannot
nourish
,
he
is
in
the
right
;
for
nothing
nourishe●h
,
but
compounded
bodies
,
now
smels
are
hare
accidents
.
Nutriment
have
their
excrements
,
smels
have
none
;
nutriment
is
converted
into
the
substances
of
the
body
nourished
,
and
hath
a
peculiar
place
where
it
is
concocted
;
as
the
stomach
is
the
place
for
the
Chylus
;
which
cannot
be
said
of
smels
:
Therefore
Galen
was
in
an
error
,
when
he
said
that
men
can
he
nourished
with
smels
,
except
by
smels
he
understand
odoriferous
exhalatio●s
,
which
yet
nourish
not
properly
,
but
for
a
while
only
recreate
the
spirits
,
because
of
the
nearness
of
their
substance
,
which
spirits
being
the
immediate
organs
of
the
soul
,
for
a
while
can
perform
their
functions
in
the
body
.
III.
Galen
is
injurious
to
Aristotle
,
in
upbraiding
him
,
for
making
the
nose
the
organ
of
smell
;
whereas
Galen
will
have
the
brain
to
be
the
organ
;
which
is
ridiculous
,
and
against
his
own
tenents
,
in
affirming
that
the
brain
is
no
ways
sensitive
;
neither
indeed
can
it
be
,
seeing
it
is
the
original
of
the
senses
;
and
how
can
the
same
member
be
both
the
original
and
organ
of
the
senses
.
Therefore
not
the
brain
,
nor
that
part
thereof
which
they
call
(
processus
mamillares
)
reaching
to
the
nose
,
can
be
the
organ
of
sense
,
but
the
nose
itself
;
for
they
that
want
the
nose
,
smel
not
;
and
a
short
nose
smels
not
so
well
as
a
long
▪
and
if
any
part
of
the
brain
were
the
organ
of
smel
,
we
should
smel
the
meats
in
our
mouth
,
and
the
vapours
of
the
stomach
▪
which
are
still
mounting
up
to
the
brain
:
Yet
we
never
smell
them
till
we
belch
them
out
,
and
then
we
smell
them
as
soon
as
they
ascend
into
the
nose
,
which
is
indeed
the
true
organ
of
smell
in
that
nervous
membrane
thereof
.
And
how
can
the
smell
be
an
external
sense
,
if
it
have
not
as
well
as
the
other
four
,
an
externall
organ
,
by
which
the
externall
senses
are
distinguished
from
the
internall
.
2.
Though
the
real
smell
is
conveyed
to
the
nose
,
and
not
the
species
,
as
the
species
of
colours
and
sounds
are
to
the
eyes
and
ears
,
yet
not
the
real
,
but
the
intentional
smell
,
or
species
is
carried
by
the
nerve
into
the
common
sense
or
fantasie
.
CHAP.
XXI
.
1.
Wherein
consists
the
organ
of
tast
.
The
tongue
potentially
moist
:
no
external
medium
of
tast
.
2.
How
the
skin
is
the
medium
of
taste
.
The
prime
qualities
,
both
objects
and
agents
.
No
creature
without
fact
.
It
is
most
exquisite
in
man
.
Tact
and
taste
different
.
THe
organ
of
taste
consisteth
partly
in
the
nerves
of
the
tongue
,
palate
,
and
throat
,
and
partly
in
the
skin
thereof
,
except
we
make
the
skin
the
medium
;
for
when
the
skin
of
the
mouth
or
tongue
peeleth
,
the
taste
faileth
;
and
so
it
doth
fail
also
when
the
tongue
is
drie
without
moisture
or
spittle
;
therefore
the
spittle
or
saliva
may
be
called
the
medium
of
taste
.
2.
Because
the
organ
must
be
potentially
,
what
the
object
is
actually
;
therefore
the
tongue
must
be
potentially
moist
;
for
moisture
,
not
driness
,
is
the
object
of
taste
.
I
say
the
tongue
must
be
potentially
moist
;
for
if
it
were
actually
moist
,
it
could
not
judge
of
moistures
;
for
the
sense
should
be
void
of
that
which
it
apprehendeth
by
sensation
;
therefore
there
is
no
moisture
nor
relish
in
the
tongue
,
for
when
it
abounds
with
moisture
,
or
hath
in
it
any
relish
,
it
loseth
its
taste
.
3.
The
taste
hath
no
external
medium
as
the
other
three
senses
,
and
in
this
it
agreeth
with
touching
.
4.
Though
sapors
work
materially
upon
the
tongue
,
yet
the
act
of
sensation
is
by
reception
of
the
species
,
for
real
qualities
cannot
be
received
into
the
animal
spirits
,
and
judged
by
the
common
sense
and
fantasie
.
II.
The
sense
of
tact
either
hath
no
medium
,
or
else
we
must
make
the
skin
the
medium
;
and
the
flesh
,
membranes
and
nerves
the
organ
;
but
indeed
the
skin
is
both
the
organ
of
tact
,
as
experience
shewes
;
and
the
medium
in
respect
of
the
flesh
and
nerves
.
2.
The
four
prime
qualities
,
chiefly
heat
and
cold
,
are
not
onely
the
objects
of
tact
,
but
agents
upon
them
,
by
warming
and
cooling
the
organs
;
so
are
not
the
second
qualities
,
to
wit
,
hardness
,
softness
,
asperity
,
&c.
For
these
are
not
active
at
all
,
except
levity
in
a
spiritual
or
intentional
way
.
3.
Though
there
be
many
particular
objects
of
tact
,
as
the
first
and
second
qualities
,
yet
there
is
but
one
general
object
,
to
wit
,
the
tactile
quality
.
4.
Though
this
be
true
,
that
the
sensible
object
put
upon
the
sense
,
hindreth
sensation
,
in
these
senses
that
have
the
air
for
a
medium
,
yet
it
is
not
true
in
the
sense
of
tact
,
which
hath
no
such
medium
.
5.
The
sensitive
creature
can
subsist
without
any
of
the
five
senses
except
the
tact
;
because
this
consisteth
in
the
proportion
and
harmony
of
the
prime
qualities
,
which
if
it
fail
,
sense
also
faileth
,
and
consequently
animality
.
6.
Of
all
creatures
,
the
sense
of
tact
is
most
exquisit
in
man
,
because
his
body
is
most
temperate
;
but
tact
consisteth
in
the
temper
of
the
prime
qualities
.
7.
Though
taste
be
accompanied
with
tact
,
yet
they
are
distinct
senses
both
in
the
organs
,
media
,
and
faculties
;
and
tact
is
diffused
through
all
the
body
,
whereas
taste
is
only
in
the
mouth
.
CHAP.
XXII
.
1.
The
use
of
the
common
sense
:
It
is
but
one
sense
:
The
different
judgement
of
this
sense
,
and
of
the
soul.
How
different
from
other
senses
.
It
s
in
the
brain
and
heart
.
2.
Imagination
or
fantasie
,
what
:
disturbed
compoundeth
.
The
Estimative
.
It
s
work
and
seat
.
3.
Memory
,
how
a
sense
.
It
is
twofold
.
Reminiscence
,
what
?
Old
men
and
childrens
memories
.
AS
there
be
three
actions
of
the
soul
,
to
wit
,
dijudication
,
composition
,
and
retention
,
so
there
are
three
internal
senses
;
to
wit
,
the
common
sense
,
the
fantasie
and
the
memory
.
The
common
sense
apprehends
and
judgeth
the
objects
of
the
outward
senses
,
in
which
,
as
in
the
Center
all
these
objects
do
meet
;
the
eye
cannot
put
difference
between
colours
and
smels
,
but
the
common
sense
doth
;
and
though
the
eye
see
,
yet
it
doth
not
know
it self
to
see
,
that
is
the
work
of
the
common
sense
;
therefore
mad
men
in
whom
this
sense
is
hurt
,
see
,
but
perceive
it
not
,
nor
doe
they
difference
the
objects
which
they
fee
,
but
either
confound
them
,
or
mistake
the
one
for
the
other
.
So
when
the
sensitive
spirits
are
imployed
by
the
fantasie
,
though
we
see
oftentimes
the
object
,
yet
we
perceive
it
not
.
2.
Though
the
common
sense
apprehends
diversity
of
objects
,
yet
it
is
but
one
sense
,
because
its
actions
in
judging
or
differencing
these
objects
is
but
one
:
So
the
eye
hath
but
one
action
,
though
it
seeth
many
objects
.
3.
The
act
of
judging
in
the
common
sense
,
is
not
that
of
the
soul
,
which
extendeth
it self
to
things
also
spiritual
and
universal
,
and
belongs
only
to
man
,
not
to
the
beasts
,
as
the
judging
of
the
common
sense
doth
.
4.
The
external
senses
apprehend
their
objects
onely
present
,
but
the
internal
senses
apprehend
them
being
absent
.
5.
The
common
sense
is
in
the
brain
subjectively
,
for
there
are
the
animal
spirits
and
nerves
,
so
saith
Galen
;
but
in
the
heart
originally
,
and
in
its
cause
;
for
from
thence
are
the
vital
spirits
,
which
are
the
matter
of
the
animal
,
and
so
is
Aristotle
to
be
understood
.
II.
The
second
internal
sense
is
the
imagination
,
so
called
from
the
images
or
species
,
which
it
both
receiveth
from
the
common
sense
,
and
frameth
to
it self
:
If
the
brain
be
sound
and
undisturbed
,
it
receiveth
species
from
the
common
sense
only
,
and
judgeth
more
distinctly
of
them
then
the
common
sense
doth
;
it
compoundeth
also
and
uniteth
,
and
in
beasts
it
serves
in
stead
of
reason
to
direct
them
to
their
operations
;
in
man
it
is
subservient
to
the
intellect
in
ministring
species
to
it
,
therfore
it
is
called
phantasie
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
shine
,
or
shew
;
For
as
the
eye
discerns
its
objects
by
the
light
,
so
doth
the
intellect
whilest
it
is
in
the
body
,
work
and
speculate
by
the
phantasie
.
2.
In
disturbed
brains
by
phrensies
,
fevers
,
or
inordinate
sleep
,
the
phantasie
makes
other
objects
to
its
self
then
were
represented
to
it
by
the
common
sense
.
3.
The
phantasie
compoundeth
that
which
the
common
sense
apprehendeth
in
a
divided
way
;
as
I
see
a
horse
and
a
man
,
and
the
common
sense
apprehendeth
the
species
of
both
apart
;
but
to
conceive
them
united
in
a
Centaure
,
is
the
work
of
the
phantasie
.
4.
The
estimative
is
not
a
sense
distinct
from
the
phantasie
,
but
the
very
same
,
whose
office
is
to
esteem
what
is
good
or
hurtful
to
the
creature
,
and
so
to
follow
or
avoid
it
,
therefore
this
sense
stirreth
up
the
appetite
.
5.
The
common
sense
doth
not
work
but
when
the
outward
senses
are
working
;
but
the
fantasie
worketh
without
them
,
to
wit
,
in
sleep
.
6.
The
fore
part
of
the
brain
,
in
which
is
the
common
sense
,
is
humid
,
as
being
fittest
for
reception
,
which
is
the
common
senses
work
;
the
hinder
part
is
dry
,
as
fit●est
for
retention
,
which
is
the
work
of
the
memory
:
but
the
middle
part
is
temperately
humid
and
dry
,
as
fittest
for
reception
and
retention
,
both
which
are
performed
by
the
phantasie
.
7.
For
a
right
and
orderly
phantasie
,
or
imagination
,
there
are
required
clear
spirits
from
vapors
,
a
temperate
organ
,
straight
nerves
and
passages
,
and
a
moderate
heat
from
the
heart
;
if
any
of
these
bee
deficient
,
the
phantasie
is
disordered
.
III.
The
third
internal
sense
is
the
memory
;
not
so
much
to
be
called
a
sense
,
as
it
retaineth
the
species
;
(
for
in
this
the
nature
of
sensation
consisteth
not
,
)
but
as
it
receiveth
them
,
for
sensation
is
properly
in
reception
.
2.
This
sense
is
the
treasury
,
in
which
are
laid
up
that
species
of
things
past
,
which
have
been
apprehended
by
the
external
senses
.
For
as
these
consider
things
present
,
and
hope
things
future
;
so
doth
the
memory
,
things
past
:
it
is
the
wax
receiving
and
retaining
the
stamp
of
the
seal
,
and
it
is
a
faculty
of
the
sensitive
,
not
of
the
intellective
soul
;
for
beasts
and
birds
have
memories
.
As
for
the
intellective
memory
,
it
is
all
one
with
the
passive
intellect
,
which
is
the
keeper
of
the
intelligible
species
;
for
it
belongs
to
the
same
faculty
to
understand
and
to
remember
.
3.
Though
in
brutes
there
is
memory
,
yet
recorda●ion
or
reminiscence
is
onely
in
man
,
because
it
is
joined
with
discourse
and
deliberation
,
which
are
operations
of
the
intellect
;
for
memory
is
the
retention
of
the
species
,
but
reminiscence
is
a
recollecting
by
discourse
and
comparing
of
circumstances
,
the
species
which
he
had
forgot
;
therefore
a
nimble
wit
and
reminiscence
which
consisteth
in
discourse
,
go
together
commonly
,
but
seldome
a
good
wit
and
a
good
memory
:
this
requiring
a
dry
organ
,
the
other
that
which
is
temperately
moist
.
4.
Children
have
bad
retentive
memories
,
because
their
brains
are
moist
,
and
old
men
have
had
receptive
memories
,
because
their
brains
are
too
dry
:
therefore
there
is
required
for
memory
a
brain
temperately
moist
to
receive
,
and
temperately
dry
to
retain
the
species
.
Finis
Libri
Secundi
.
BOOK
III.
Of
mans
rare
Infirmities
,
or
admirable
Diseases
.
CHAP.
I.
1.
Of
Eels
voided
by
a
maid
,
and
of
other
strange
generations
.
2.
A
woman
voided
in
three
days
,
six
quarts
of
milk
.
3
:
Of
women
,
who
have
eat
mens
flesh
.
4.
Of
women
that
have
lived
some
years
without
food
.
5.
Of
one
that
lived
some
years
without
a
brain
;
another
without
a
Spleen
.
Of
one
that
lived
with
a
knife
in
her
skull
.
6.
Of
some
that
have
swallowed
knives
,
glasses
,
&c.
7.
Of
some
shot
in
the
forehead
,
and
the
bullet
found
in
the
hinder
part
of
the
skull
.
HAving
briefly
discoursed
upon
the
fabrick
,
parts
,
and
passages
of
mans
body
,
I
will
as
briefly
touch
some
rare
and
extraordinary
infirmities
,
with
which
the
bodies
of
some
men
have
been
molested
,
and
will
point
at
such
causes
,
as
I
conceive
may
stand
with
the
grounds
of
Divinity
and
Philosophy
.
As
for
ordinary
diseases
,
with
their
causes
,
symptomes
,
and
cures
,
I
leave
to
Physitians
.
I.
I
read
in
Cornelius
Gemma
,
in
his
Divine
characterismes
,
l.
2.
c.
4.
and
in
Marcel
.
Donatus
,
his
admirable
Histories
,
l.
2.
ca.
1.
of
a
Maid
that
voided
Eels
by
the
stool
,
which
I
conceive
may
proceed
from
a
natural
cause
:
For
,
if
by
the
heat
of
the
Sun
divers
forms
are
educed
out
of
putrified
matter
,
as
Eels
out
of
mud
,
why
may
not
Eels
also
be
generated
in
mans
body
by
its
heat
,
there
being
a
disposition
and
preparation
in
the
matter
,
for
reception
of
such
a
form
.
Thus
Bees
are
begot
of
Calves
flesh
,
Waspes
and
Hornets
of
Horses
and
Asses
,
and
divers
sorts
of
Worms
in
our
bodies
.
I
have
read
of
a
Bird
found
in
an
Oyster
,
which
was
presented
to
Francis
the
first
of
France
.
I
will
not
speak
of
the
Barnecles
in
the
Scottish
Seas
,
begot
of
old
rotten
planks
of
ships
;
nor
of
him
that
had
a
golden
●ooth
,
which
if
it
were
not
perfect
gold
,
it
might
in
some
qualities
resemble
it
;
as
pins
that
have
been
voided
in
Impost●umes
:
For
stones
begot
in
the
bladder
and
kidneys
,
and
chalk
in
the
joints
of
gouty
bodies
,
are
not
so
rare
.
II.
I
read
in
Martin
Wienrich
,
in
his
book
of
Monsters
,
of
a
woman
whose
milk
did
so
abound
,
that
in
the
space
of
two
or
three
days
she
voided
a
gallon
and
an
half
,
of
which
was
made
very
savory
Butter
and
Cheese
.
Though
this
be
rare
,
yet
it
is
no
miracle
;
for
that
woman
abounding
much
in
blood
,
must
also
abound
in
milk
:
And
some
Livers
are
of
that
constitution
and
temper
,
that
they
sanguifie
much
more
then
others
;
especially
in
constitutions
that
are
inclined
to
cold
and
moisture
;
for
hot
and
dry
bodies
have
but
little
blood
,
and
therefore
little
milk
;
and
where
there
is
much
sweet
flegm
,
or
rhume
it
is
easily
converted
into
blood
.
III.
I
read
divers
stories
of
women
with
child
,
who
have
lusted
after
,
and
have
eat
mens
flesh
,
and
for
that
end
have
faln
violently
upon
them
,
and
bit
them
.
This
is
also
a
dis●ase
proceeding
of
natural
causes
,
as
that
infirmity
of
ea●ing
chalk
,
coals
,
dirt
,
tar
,
ashes
in
maids
,
and
some
married
women
,
called
by
Physitians
,
Pica
or
Malacia
,
and
is
caused
by
the
distemper
of
the
phantasie
,
and
soure
malignant
melancholy
humors
in
the
mouth
and
concavity
of
the
stomach
,
and
impacted
in
the
runicles
of
the
ventricle
,
proceeding
partly
from
the
suppression
of
the
flowers
,
whereby
the
appetite
is
vitiated
,
and
the
phantasie
disturbed
;
and
partly
from
the
malignity
of
the
humor
,
cove●ing
after
such
things
as
are
like
to
it
in
malignity
,
yet
contrary
to
it
in
some
of
the
prime
qualities
,
heat
,
cold
,
humidity
and
siccity
;
for
Nature
looks
in
the
contrary
quality
to
finde
remedy
.
IV.
I
read
of
divers
maids
,
one
in
Colen
,
another
in
the
Palatinate
,
a
third
in
the
Diocesse
of
Spira
,
&
divers
more
,
who
have
lived
without
meat
and
drink
two
or
three
years
together
.
This
indeed
may
seem
strange
,
yet
it
is
not
against
nature
;
for
naturally
such
bodies
as
have
in
them
little
heat
,
and
much
humidity
,
can
subsist
longer
without
food
,
then
hot
and
dry
bodies
can
;
as
we
see
in
women
and
old
people
,
who
can
fast
longer
then
men
and
youths
.
And
we
know
,
that
divers
creatures
for
many
moneths
together
,
can
subsist
without
food
:
therefore
these
maids
having
much
adventitious
moisture
and
little
heat
to
waste
the
radical
humidity
,
might
continue
a
long
time
without
food
;
for
where
there
is
little
deperdition
,
there
needs
not
much
reparation
:
besides
,
the
moisture
of
the
air
is
no
small
help
to
them
.
V.
But
that
is
more
strange
which
Zacutus
in
his
Praxis
Admiranda
,
lib.
1.
obs.
4.
mentioneth
of
a
Boy
,
who
lived
3
years
without
a
brain
:
if
he
had
brought
an
example
of
one
who
had
lived
3
years
without
an
heart
,
I
should
have
subscribed
to
Galen
against
Aristotle
,
that
the
heart
in
dignity
is
inferiour
to
the
brain
.
But
I
suppose
that
he
was
not
altogether
without
a
brain
:
For
that
water
which
was
found
within
the
membrans
of
the
skull
,
when
his
head
was
dissected
,
was
doubtlesse
his
brain
converted
into
water
,
or
else
it
had
some
analogy
with
the
brain
,
by
which
the
heat
of
the
heart
was
for
a
while
tempered
,
and
the
animal
spirits
generated
,
but
weakly
,
therefore
life
could
not
subsist
long
in
him
.
So
I
have
read
in
Laurentius
or
Parry
,
of
one
who
lived
many
years
without
a
spleen
,
but
there
were
found
some
kirnels
in
the
place
of
the
spleene
,
which
supplied
its
office
.
As
for
that
woman
mentioned
by
Zacutus
,
Ob.
5.
who
lived
eight
years
together
with
the
half
of
a
knife
in
her
head
,
between
the
skull
and
Dura
Mater
,
do●btlesse
that
knife
touched
not
the
substance
of
the
brain
,
therefore
could
be
no
hindrance
to
the
animal
functions
.
VI.
It
is
strange
,
that
whereas
Anacreon
was
choaked
with
a
Resin
stone
,
yet
some
,
as
Forestus
in
his
observat.
recordeth
,
l.
15.
obs.
24
,
25
,
&c.
have
swallowed
iron
,
lead
,
long
sticks
,
glasse
,
points
of
knives
,
and
of
swords
,
and
other
incredible
things
,
without
hurt
,
and
have
voided
them
by
the
stool
.
This
●partly
impute
to
the
widenesse
and
capacity
of
the
passages
;
and
partly
to
witchcraft
,
or
juggling
;
for
the
eye
in
such
cases
is
often
deluded
,
although
nature
sometimes
by
imposthumes
c●sleth
our
such
stuf●e
;
for
points
of
knives
,
and
pins
,
have
been
this
way
ejected
:
and
some
have
perished
,
and
have
b●en
choaked
,
whilest
they
have
in
their
madnesse
attempted
such
things
.
And
provident
nature
hath
in
some
without
hurt
sent
away
needles
and
pinnes
by
the
urine
,
abo●t
which
have
been
found
hard
crusty
stuffe
,
w●ich
was
the
matter
or
glassy
slime
that
was
gathered
about
these
pins
,
and
baked
by
the
heat
of
●he
body
.
VII
.
I
have
read
of
a
certain
Soldier
in
the
Wars
of
Savoy
,
Anno
Dom.
●589
.
who
was
shot
in
the
forehead
with
a
Mus●ue●
b●lle●
,
he
was
cured
of
the
wound
,
but
the
bull●●
remained
:
Afterward
falling
from
a
Ladder
,
whil●st
he
was
scaling
the
walls
of
a
Town
,
he
was
stiffled
in
the
Ditch
,
into
which
he
fell
;
his
head
being
dissected
,
the
bullet
was
found
in
the
hinder
part
thereof
:
But
I
believe
this
removal
was
by
the
fall
;
for
otherwise
it
could
not
have
been
removed
by
the
heat
or
spirits
of
the
head
.
CHAP.
II.
Of
one
who
wanted
the
pericardium
.
2.
Of
hairy
hearts
.
3.
Of
one
that
walked
and
f●ught
after
his
heart
was
wounded
.
4.
Stones
found
in
the
heart
.
5.
And
worms
found
there
.
The
heart
may
putrifie
,
white
we
are
alive
.
6.
Worms
in
the
brain
.
COlumbus
in
his
Anatomy
,
l.
16.
speaks
of
a
young
man
in
Rome
,
whom
he
dissected
,
and
in
this
found
that
his
heart
had
no
Pericardium
;
the
want
of
which
,
was
doubtl●sse
the
cause
of
his
death
;
and
for
want
of
it
,
he
fell
into
divers
swouning
fi●s
,
and
was
often
troubled
with
the
Syncope
,
by
reason
the
heart
wanted
refrigeration
,
which
it
hath
from
the
water
in
the
Pericardium
.
For
some
whose
Pericardium
hath
b●●ne
but
sleightly
touched
by
the
sword
in
the
wound
of
the
breast
,
have
fallen
into
swouning
fits
,
cold
sweats
,
with
a
cessation
of
the
pulse
,
so
needful
is
this
membran
,
and
its
water
for
the
heart
.
Yea
,
I
have
read
of
some
hearts
quite
dried
&
shrunk
to
nothing
,
for
want
of
this
water
;
such
was
the
heart
of
Casimire
,
Marquess
of
Brandenbourge
,
of
whom
Melancthon
speaketh
,
l.
1.
de
anima
.
II.
I
have
read
of
divers
hairy
hearts
,
bes●des
those
of
Leonidas
,
Aristomenes
,
and
Hermogines
,
which
is
also
the
work
of
nature
;
for
hairs
are
produced
of
●uliginous
and
gr●sser
excrements
of
the
humours
,
where
the
skin
is
hottest
and
driest
,
for
hairs
seld●me
grow
where
the
skin
is
cold
and
moist
;
now
if
these
caus●s
be
found
in
the
heart
,
the
same
effect
will
be
produced
there
;
but
this
is
seldome
seen
,
and
in
such
onely
as
are
of
a
fierc●
,
truculent
and
audacious
disposition
.
III.
Ambrose
Parry
speaks
,
l.
9.
c.
23.
of
a
Gentleman
,
who
in
a
duel
being
wounded
d●eply
in
the
very
substance
of
the
heart
,
did
notwithstanding
for
a
good
while
lay
about
him
with
his
sword
,
and
walked
two
hundred
paces
before
he
f●ll
down
;
this
is
likely
enough
,
for
though
the
heart
was
wounded
,
yet
the
vital
blood
and
spirits
,
and
heat
of
the
heart
,
which
did
abound
in
him
,
did
not
presently
spend
,
so
long
as
they
continued
,
he
lived
;
when
they
failed
,
he
fell
down
dead
.
IV.
What
Wierus
records
in
his
work
of
Impostures
,
l.
4.
ca.
16.
concerning
some
stones
found
in
the
heart
of
Maximilian
the
second
,
is
not
incredible
;
for
the
same
heat
of
the
body
that
breeds
stones
in
the
bladder
,
kidney
,
and
joynts
,
can
also
produce
stones
in
the
heart
,
if
there
be
the
same
matter
,
and
disposition
for
such
a
production
,
and
this
may
be
the
work
of
nature
alone
,
without
sorcery
.
V.
Nor
is
it
incredible
,
what
is
recorded
by
divers
,
of
worms
found
in
the
heart
;
which
cause
consumptions
,
and
strange
distempers
in
our
bodies
,
which
oftentimes
deceive
Physitians
:
For
the
heart
is
no
more
priviledged
from
worms
,
then
other
members
,
save
onely
that
its
substance
is
hard
and
solid
,
and
by
reason
of
its
spirits
and
heat
,
it
is
not
so
much
subject
to
putrifaction
,
as
parts
more
soft
and
loose
,
and
consequently
not
so
often
infested
with
worms
and
imposthumes
,
as
other
members
are
;
yet
it
is
not
altogether
exempted
.
For
I
have
read
of
one
whose
heart
being
opened
,
there
was
found
in
it
a
white
worm
with
a
sharp
beck
,
which
being
placed
on
a
table
,
and
a
circle
of
the
juice
of
Garlick
made
about
it
,
died
,
being
overcome
with
that
strong
smell
;
by
which
it
is
plain
,
that
the
use
of
Garlick
is
wholesome
and
needful
for
such
as
are
subject
to
worms
,
as
being
their
destroyer
.
VI.
Fernelius
is
deceived
,
when
he
saith
that
the
heart
doth
not
putrifie
in
us
whilest
we
are
alive
,
because
it
is
of
a
solid
and
hard
substance
,
and
is
the
last
that
dieth
in
us
;
but
it
is
not
more
hard
and
solid
,
then
the
bones
,
which
notwithstanding
putrifie
whilest
we
are
alive
;
and
it
is
true
,
that
it
is
the
last
thing
that
dieth
in
us
,
for
it
doth
not
totally
putrifie
till
we
be
dead
,
because
all
the
heat
,
motions
,
and
functions
thereof
cease
not
till
then
.
VII
.
And
not
onely
in
the
heart
,
but
in
the
braines
also
worms
are
ingendred
,
as
Avicenna
,
Hollerius
,
and
others
doe
witnesse
.
And
I
have
read
of
black
and
round
worms
,
that
by
sneezing
powder
of
Castoreum
and
Pepper
have
been
voided
by
the
nose
;
and
of
ear-worms
also
.
CHAP.
III.
1.
Epilepsie
.
2.
Incubus
.
3
Vertigo
.
4.
Of
a
stone
in
the
tongue
.
5.
One
of
nine
years
old
brought
to
bed
.
6.
Bodies
turned
to
Stones
.
7.
Sleep-walkers
.
8.
Superfetation
.
Ventriloques
.
9.
A
strange
stone
found
in
the
matrix
.
THe
Epilepsie
and
malignant
feavers
oftentimes
end
in
deafness
;
and
this
is
held
a
good
signe
of
recovery
;
the
reason
is
,
because
nature
thrusts
out
the
malignant
humor
from
the
brain
into
the
next
passages
,
which
are
the
ears
.
II.
Some
take
the
night-mare
or
Incubus
for
a
spirit
,
but
indeed
it
is
a
feculent
humor
adhering
to
the
vitall
parts
,
and
with
its
black
or
melancholy
fume
troubling
the
Diaphragma
,
Lungs
,
and
Brain
,
and
distempering
the
imagination
with
horrid
shapes
.
III.
Nature
is
very
skilfull
and
provident
in
helping
her self
when
art
faileth
;
for
many
diseases
have
been
cured
by
nature
,
which
the
Physitians
have
been
forced
to
give
off
.
Zacutus
Obs.
15.
mentioneth
one
who
being
every
month
vexed
with
a
terrible
Vertigo
,
which
for
a
time
made
him
stupid
and
senseless
,
was
cured
by
a
flux
of
blood
gushing
out
of
his
eyes
,
without
any
inflammation
at
all
,
or
redness
of
the
eyes
;
by
those
veins
that
fed
the
eyes
,
nature
found
out
a
way
to
ease
her self
,
which
veines
were
opened
by
the
violent
motion
of
the
spirits
in
the
head
,
and
the
aboundance
of
blood
pressing
into
those
veins
,
which
made
an
eruption
.
IV.
And
it
is
no
less
strange
what
he
records
,
Obs.
72.
of
one
,
upon
the
tip
of
whose
tongue
was
found
a
stone
as
big
as
a
filbert
nut
,
which
grew
there
within
a
swelling
caused
by
a
great
flux
,
doubtless
of
slimy
matter
into
that
part
,
and
baked
into
that
consistence
by
a
preternatural
heat
;
for
he
was
much
subject
to
Catharrs
.
V.
That
is
not
incredible
which
is
recorded
by
Iaubert
in
his
Vulgar
Errors
,
l.
2.
c.
2.
of
young
women
,
who
have
been
brought
to
bed
at
nine
or
ten
years
of
age
,
for
nature
is
more
pregnant
and
forward
in
some
then
in
others
;
this
we
see
in
some
trees
,
and
other
vegitables
;
but
these
women
give
off
child-bearing
betimes
,
to
wit
,
about
one
or
two
and
twenty
:
for
,
[
quod
cito
sit
cito
perit
]
and
as
we
say
,
soon
ripe
,
soon
rotten
;
for
such
hasty
and
precipitate
works
of
nature
are
not
permanent
:
hence
it
is
that
women
who
sooner
attain
to
their
growth
then
men
,
decay
sooner
then
men
.
VI.
For
stones
to
be
bred
in
the
Lungs
,
which
are
oftentimes
the
causes
of
drie
coughs
,
is
no
great
wonder
,
for
divers
times
such
stones
have
been
voided
by
coughing
:
but
for
a
mans
body
to
be
converted
into
a
stone
,
as
is
Recorded
in
the
memorials
of
Lyons
in
France
,
is
more
strange
,
yet
not
impossible
,
and
therefore
the
conversion
of
Lots
wife
into
a
Salt
Pillar
is
not
incredible
,
although
this
was
the
sole
work
of
God
.
Neither
is
that
incredible
which
is
written
of
the
lake
that
turns
the
sticks
cast
into
it
,
into
stones
:
nor
that
Cave
in
Scotland
,
where
the
water-drops
are
turned
to
stones
;
I
have
kept
an
apple
til
it
grew
to
that
hardness
,
that
no
wood
could
be
harder
,
for
scarce
could
a
knife
cut
it
.
I
wil
not
say
this
was
a
perfect
stone
into
which
this
body
was
thus
turned
,
but
it
might
be
as
hard
and
drie
as
a
stone
;
for
the
bodies
that
are
found
in
the
sands
of
Egypt
,
are
very
dry
and
hard
.
VII
.
Horstius
,
and
others
record
divers
examples
of
sleep-walkers
,
who
do
strange
things
in
their
sleep
;
but
this
is
also
the
work
of
nature
;
for
I
finde
that
they
are
most
subject
to
this
infirmity
,
whose
animal
spirits
are
most
active
,
subtil
and
fiery
;
and
whose
imagination
is
strong
;
so
that
by
the
strength
of
their
fantasie
,
and
agility
of
their
spirits
,
the
muscles
are
moved
,
though
the
Will
doth
not
then
concur
to
this
motion
,
nor
reason
make
any
opposition
,
which
it
would
do
if
they
were
naked
,
and
not
suffer
them
to
undergo
such
dangers
.
VIII
.
I
have
read
divers
Stories
of
women
who
have
had
seaven
children
and
more
at
a
birth
,
and
likewse
of
superfetation
;
both
which
are
credible
,
and
possible
in
nature
,
as
I
have
shewed
in
the
former
book
,
c.
13.
sect.
5.
&
7.
But
that
the
infant
should
crie
in
the
mothers
womb
,
as
some
have
done
,
is
more
strange
;
seeing
it
doth
not
breath
,
neither
is
there
any
air
in
the
matrix
,
without
which
there
can
be
no
sound
;
therefore
either
this
crie
was
imaginary
in
the
party
that
heard
it
,
for
sometimes
we
think
we
hear
a
sound
when
we
hear
none
;
or
else
this
sound
might
proceed
from
wind
in
the
mothers
womb
,
which
might
resemble
the
crying
of
a
child
,
or
else
these
mothers
might
be
ventriloque
.
IX
.
That
may
seem
a
miracle
which
is
recorded
by
Monsieur
Iohn
Alibaux
a
Physitian
,
of
a
woman
of
Sens
in
Bourgundie
which
went
28
years
with
a
dead
child
in
her
womb
;
this
woman
being
dead
,
and
her
belly
opened
,
there
was
found
a
stone
having
all
the
limbs
and
proportion
of
a
child
of
9
months
old
.
This
was
no
miracle
,
but
an
extraordinary
work
of
nature
;
for
the
child
being
dead
,
and
the
slimie
matter
of
its
body
having
an
aptitude
by
the
extraordinary
heat
of
the
matrix
to
be
hardned
,
might
retain
the
same
lineaments
which
it
had
before
;
If
any
wonder
,
how
within
the
soft
and
liquid
humors
of
the
matrix
,
such
a
hard
substance
should
be
ingendred
;
let
him
as
well
wonder
at
the
generation
of
hard
bones
within
soft
flesh
,
of
hard
stones
within
soft
plums
,
Peaches
,
and
other
fruits
,
of
stones
and
hard
thunder-bolts
within
watrish
clouds
.
CHAP.
IV.
1.
Some
without
Lungs
.
2.
Impostumes
voided
in
Vrine
.
3.
Worms
the
cause
of
many
diseases
.
4.
No
change
of
sexes
.
5.
Giants
.
6.
Some
without
livers
.
7.
Fleshy
bladders
.
8.
Stones
,
haires
,
worms
,
&c.
Begot
in
our
Vrine
.
9.
A
woman
without
a
matrix
.
I
Have
read
of
divers
bodies
of
men
without
lungs
,
and
I
believe
it
;
for
oftentimes
the
lungs
are
putrified
and
corroded
with
corrupt
and
acrimonious
matter
,
and
wasted
with
burning
heat
;
but
hence
it
will
not
follow
,
that
a
man
can
live
without
lungs
any
time
,
seeing
the
heart
stands
in
need
continually
of
refrigeration
;
yet
some
do
live
a
great
while
with
half
of
the
lungs
,
after
the
other
half
is
putrified
and
spit
out
.
II.
I
finde
that
when
impostumations
and
corrupted
matter
in
the
breast
cannot
be
evacuated
by
spitting
,
or
coughing
,
or
vomiting
,
or
by
Phlebotomy
,
or
the
stool
,
it
is
notwithstanding
purged
out
by
urine
,
naturally
,
without
the
help
of
art
;
by
which
we
see
,
how
cunning
and
industrious
nature
is
to
help
her self
,
and
that
she
is
more
carefull
to
thrust
out
noxious
,
then
to
draw
in
profitable
things
,
hence
sick
mens
expiration
is
stronger
then
their
inspiration
:
and
hence
also
we
see
that
there
are
many
porous
and
pervious
passages
unknown
to
us
,
which
doubtless
are
in
our
bodies
being
alive
,
which
cannot
be
found
being
dead
,
because
shut
by
the
cold
.
III.
I
finde
that
many
Physitians
are
mistaken
in
the
causes
of
divers
diseases
,
and
therefore
their
remedies
prove
oftentimes
fruitless
,
or
hurtfull
:
For
I
have
known
Ap●plexies
,
Convulsions
,
Coughs
,
Consumptions
,
Feavers
,
Cholicks
,
and
other
Diseases
proceed
from
Wormes
,
which
when
they
have
beene
voided
,
either
dead
or
alive
,
the
sick
partys
have
recovered
:
Nay
,
I
have
read
of
some
who
have
had
worms
crawle
out
at
their
navels
:
and
some
whose
organs
of
voice
and
speech
having
been
assaulted
and
hurt
by
worms
,
have
become
speechless
;
how
carefull
then
should
we
be
of
our
diets
,
not
to
delight
so
much
as
we
do
in
sweet
meats
,
sauces
,
and
drinks
,
or
in
such
food
as
breeds
sl●my
matter
,
whereof
worms
are
ingendred
:
and
Physitians
should
be
as
carefull
to
prescribe
such
things
to
their
patients
,
as
may
kill
and
evacuate
these
enemies
of
our
health
and
life
.
IV.
That
maids
have
become
boyes
,
I
have
read
in
divers
Stories
:
but
I
have
shewed
in
the
former
Book
,
that
there
is
no
such
change
in
nature
,
because
the
organs
of
generation
in
the
two
sexes
,
differ
,
both
in
number
,
form
,
and
situation
:
and
that
therefore
such
transformations
are
meant
of
Hermaphrodites
,
or
of
such
boyes
,
in
whom
the
vessels
of
generation
have
not
at
first
appeared
outwardly
for
want
of
heat
and
strength
,
which
afterwards
have
thrust
them
out
.
Dr.
Brown
admits
the
change
,
and
yet
shews
that
the
vessels
are
different
,
both
in
form
and
situation
,
which
is
a
contradiction
.
V.
That
there
have
been
Giants
,
and
men
of
stupendious
stature
in
all
ages
,
is
not
to
be
doubted
,
seeing
there
are
so
many
witnesses
extant
:
and
the
reason
of
their
bigness
can
be
none
else
,
but
the
aboundance
of
seed
and
menstruous
blood
of
which
they
are
begot
,
the
quality
and
pliableness
of
the
matter
,
●apt
to
be
extended
,
the
strength
also
of
the
heat
and
formative
power
:
and
that
these
men
should
have
rapacious
stomachs
to
devour
incredible
quantities
of
meat
and
drink
,
is
not
to
be
wondred
at
,
if
we
consider
the
bulk
of
their
bodies
,
the
capacity
of
their
stomachs
,
and
rapacity
of
their
heat
.
VI.
Nature
is
not
deficient
in
necessaries
,
nor
abundant
in
superfluities
,
there
is
not
any
one
member
in
our
bodies
that
can
be
spared
;
for
if
there
be
any
one
defective
,
our
life
proves
short
and
miserable
.
I
have
read
of
some
who
have
been
found
without
Livers
,
but
such
had
a
fleshy
lump
in
stead
thereof
,
which
not
being
able
to
sanguifie
,
or
turn
the
Chylus
into
blood
,
the
parties
lived
but
a
short
while
,
and
died
of
Tympanies
or
Hydropsies
;
and
others
whose
Livers
have
been
found
full
of
stones
,
have
died
of
the
same
disease
;
and
so
have
those
whose
spleen
hath
been
found
stony
.
A
woman
who
died
of
an
Hydropsie
,
I
saw
dissected
,
whose
spleen
was
full
of
stones
,
of
a
blewish
and
green
colour
.
VII
.
Not
onely
are
stones
of
great
bigness
bred
in
the
bladder
,
by
which
the
passage
of
the
urine
is
intercepted
,
and
so
death
and
many
tortures
are
procured
;
but
also
there
have
been
found
in
some
bladders
,
great
lumps
of
flesh
,
yea
all
the
internal
side
of
the
bladder
filled
up
with
fleshy
excrescences
,
that
there
could
be
no
room
for
the
urine
;
but
I
doubt
whether
this
were
true
flesh
or
not
,
seeing
no
flesh
is
begot
but
of
blood
;
I
think
therefore
that
this
was
an
excrementitious
substance
res●mbling
flesh
in
colour
and
shape
.
VIII
.
It
is
manifest
that
some
with
their
urine
evacuate
stones
,
gravel
,
matter
,
hairs
,
little
crawling
creatures
of
divers
shapes
,
which
doubtless
are
begotten
of
putrifaction
,
according
to
the
disposition
of
the
matter
,
and
heat
of
the
bladder
,
or
kidneys
;
if
the
matter
be
adust
and
b●rned
,
hairs
are
begot
sometimes
as
big
as
hogs
brissles
:
and
sometimes
the
stones
of
the
kidneys
are
so
big
that
they
stick
in
the
yard
,
and
cannot
be
evacuated
without
incision
;
upon
the
stoppage
of
the
urine
by
these
stones
,
malignant
vapours
ascend
from
the
corrupted
urine
into
the
noble
parts
,
that
convulsions
,
syncopes
,
and
other
dangerous
effects
are
procreated
.
IX
.
As
a
man
can
live
without
testicles
,
so
can
a
woman
,
without
the
matrix
,
these
being
members
given
by
natur●
not
for
conversation
of
the
individuals
,
but
for
continuation
of
the
species
:
Therefore
Zacu●u●
speaks
of
a
woman
who
lived
thirty
years
after
her
matrix
was
cut
out
;
which
by
a
fall
that
she
had
from
a
high
tree
,
had
slipt
out
of
its
place
,
and
could
never
be
again
replaced
.
Obs.
76.
l.
2.
CHAP.
V.
1.
Strange
but
not
miraculous
births
.
2.
Strange
and
strong
imaginations
.
3.
Poison
inward
and
outward
.
4.
Poison
of
mad
Dogs
.
5.
C●ntharides
.
6.
Poison
how
it
worketh
.
7.
Why
birds
not
poisoned
as
men
.
8.
Amphiam
,
Opium
,
Mandrakes
.
9.
The
Plague
no
Hectick
nor
putrid
Fever
.
10.
Epidemical
diseases
.
THat
a
boy
of
nine
years
old
should
beget
a
child
,
is
rar●
,
but
much
mor●
strange
it
is
that
a
child
should
be
born
with
all
his
teeth
,
and
another
with
a
long
beard
,
yet
such
have
been
:
and
these
are
but
the
effects
of
nature
,
which
though
in
her
ordinary
course
●he
observes
a
tim●
for
the
growth
,
perfection
,
and
decay
of
things
:
yet
sometimes
she
is
furthered
and
hindred
,
according
as
the
matter
is
disposed
,
the
heat
proportioned
,
and
her
instruments
fitted
:
Why
should
not
Nature
have
the
same
priviledge
that
Art
hath
;
but
we
see
that
hearbs
and
fruits
can
be
produced
and
perfected
before
their
time
,
by
the
Art
of
man
,
therefore
such
works
are
meerly
natural
,
not
miraculous
:
for
sublunary
bodies
are
not
like
the
●elestial
,
which
are
not
su●ject
to
alteration
,
but
●till
keep
the
same
constant
tenor
.
II.
What
force
the
imagination
hath
in
women
,
to
make
impressions
of
the
things
imagined
on
the
tender
infant
in
the
womb
,
is
known
by
many
Stories
,
and
daily
Examples
:
Hence
it
is
that
so
many
children
are
born
with
such
variety
of
strange
shapes
and
marks
.
Besides
,
we
know
how
forcible
the
phantasie
,
is
,
both
in
curing
and
procuring
of
diseases
;
yea
,
oftentimes
of
death
.
Thus
one
having
eat
of
a
Rabbit
pie
,
imagining
she
had
eat
of
a
cat
,
fel
a
vomiting
and
died
.
Another
having
passed
over
a
dangerous
bridg
in
the
dark
,
and
returning
the
next
day
to
look
upon
the
place
,
was
struck
with
such
an
horror
,
that
he
went
home
and
died
.
A
third
being
in
jest
made
believe
that
he
must
lose
his
head
,
swouned
and
fel
down
dead
.
Multitudes
of
such
Examples
th●re
are
;
but
the
imaginatio●s
which
proceed
from
hypochondriacal
melancholy
,
are
most
strange
,
whereby
one
supposeth
himself
to
be
dead
,
therefore
will
not
eat
.
Another
is
perswaded
that
he
hath
never
a
head
.
A
third
,
that
his
breech
is
made
of
glass
,
therefore
will
not
fit
down
for
fear
of
breaking
.
Anoth●r
thinks
the
heaven
will
fall
upon
him
,
therefore
must
have
a
Target
born
over
him
.
Another
wil
not
piss
for
fear
he
should
drown
the
world
:
And
many
more
such
strange
conceits
are
some
men
troubled
with
by
reason
of
their
imaginations
which
are
distorted
by
the
black
and
malignant
fumes
that
disturb
the
animal
spirits
,
subservient
to
the
phantasie
.
Such
are
the
imaginations
of
those
who
think
themselves
wolves
,
and
therefore
run
into
the
woods
,
and
bite
men
and
cattel
they
meet
with
.
I
have
read
of
one
who
thought
himself
to
be
a
cock
,
and
therefore
fel
to
crowing
.
And
doubtless
the
Lycanthropie
so
much
spoken
of
,
is
nothing
else
but
the
strength
of
a
distemper'd
imagination
,
whatsoe'r
Bodin
writes
to
the
contrary
.
III.
The
cause
of
many
extraordinary
distempers
in
us
,
is
poyson
,
whether
inte●nal
,
bred
within
our selves
by
the
corruption
or
putrefaction
of
the
seed
,
blood
,
or
humors
of
our
bodies
,
by
which
pestilent
and
venemous
fumes
assault
the
heart
and
brains
:
or
external
,
as
the
biting
of
mad
dogs
,
or
cats
,
or
other
creatures
:
For
I
have
read
of
some
that
never
were
bitten
,
and
yet
have
beene
subject
to
the
same
kinde
of
raging
and
fury
that
they
ar●
who
are
bit
by
mad
dog●
;
but
their
fits
were
milder
,
because
the
constitution
of
dogs
is
more
melancholy
then
that
of
mans
,
therefore
their
venom
more
dangerous
;
and
who
would
think
there
were
such
poyson
in
a
mad
cock
,
who
being
angred
,
struck
one
in
the
h●nd
with
his
beck
,
upon
which
blow
the
man
fell
distracted
and
died
,
neither
could
any
physick
cure
him
.
IV.
The
madness
that
is
caused
by
the
biting
of
mad
dogs
,
is
not
in
all
men
alike
,
bu●
upon
some
the
poyson
worketh
sooner
,
upon
some
later
,
●ccording
to
the
degree
of
madness
in
the
dog
,
or
the
deepness
of
the
wound
,
or
disposition
of
the
body
wounded
:
for
foul
bodies
,
melancholick
and
cholerick
constitutions
are
aptest
to
receive
the
venom
;
therefore
in
some
the
poyson
appeareth
quickly
,
in
others
not
in
a
long
time
,
to
wit
,
not
in
a
year
,
or
more
;
for
the
malignity
doth
not
presently
assault
the
s●irits
,
heart
and
brains
.
And
Capivacceus
observes
,
that
this
poyson
is
of
a
fiery
quality
,
and
hot
in
the
fourth
degree
,
as
he
sheweth
by
one
who
was
thus
bit
;
his
body
being
opened
,
there
was
found
no
water
in
his
Pericardium
,
but
a
part
of
it
was
burned
up
,
and
being
touched
,
fell
into
ashes
;
the
ventricles
also
were
dried
up
,
and
had
no
blood
at
all
.
V.
It
is
strange
that
some
do
piss
blood
upon
the
applying
of
the
Flyes
called
Cantharides
to
the
neck
,
hands
,
or
feet
,
so
remo●e
from
the
bladder
:
by
this
we
see
that
the
malignant
vertue
of
these
flies
,
hath
a
particular
influence
upon
that
member
.
This
action
of
the
bladder
cannot
be
by
the
first
or
second
qualities
of
the
Ca●tharides
:
●or
then
they
should
work
first
u●on
the
next
members
:
therefore
this
action
must
be
performed
by
an
occult
quality
,
of
the
specifical
form
of
the
flie
.
And
much
more
strange
is
it
,
that
the
body
of
this
●lie
should
be
poyson
,
and
the
wings
thereof
a
counterpoyson
,
which
in
the
living
fly
are
a●
concord
,
by
reason
of
the
specifical
form
or
soul
of
the
fly
ruling
all
the
parts
,
and
keeping
them
in
unity
;
but
when
that
is
gon
in
the
dead
fly
,
the
one
part
destroys
the
other
.
Who
can
give
exact
reasons
of
Natures
secrets
?
VI.
And
no
less
stran●e
is
it
,
that
Euphorbium
and
Mustard
are
equally
hot
,
to
wit
,
in
the
fourth
degree
,
and
yet
the
one
is
poyson
,
not
the
other
;
and
Treacle
which
is
hot
in
the
first
degree
,
heats
more
then
Pepper
which
is
hot
in
the
fourth
degree
;
this
shews
that
the
form
of
the
one
is
not
so
a●●ive
as
the
form
of
the
other
;
and
therefore
four
times
so
much
heat
in
the
one
,
is
not
so
prevalent
as
one
degree
of
heat
in
the
other
;
which
shewes
that
poysons
do
not
work
by
their
temper
which
consist
of
elementary
qualities
,
but
by
their
substance
or
form
,
whose
qualities
are
occult
to
us
.
VII
.
Why
Napelius
,
or
Wolfe-bane
,
Hyosciamus
,
or
Henbane
,
and
other
hearbs
which
are
poyson
to
man
,
are
nutriment
to
birds
,
can
have
no
other
reason
,
but
that
birds
have
a
greater
heat
in
their
stomachs
to
subdue
the
malignity
of
these
hearbs
to
send
away
the
noxious
and
excrementitious
part
,
and
to
convert
the
rest
into
their
own
substance
,
which
substance
notwithstanding
is
not
poysonable
to
man
,
because
the
poyson
was
consumed
by
the
heat
of
the
bird
.
Now
the
heat
of
mans
stomack
is
more
temperate
,
and
therefore
less
able
to
master
such
malignant
hearbs
;
yet
Scaliger
(
Exerc.
175.1
.
)
speaks
of
a
man
who
was
fed
with
poyson
from
his
infancy
,
whose
flesh
at
last
became
so
venomous
,
that
the
flies
which
sucked
his
blood
swelled
and
died
.
VIII
.
That
Amphiam
,
or
Opium
,
should
stir
up
venery
,
and
cause
a
tickling
in
the
skin
,
and
yet
stupifie
the
members
,
and
cast
them
into
a
dead
sleep
,
is
not
without
admiration
;
but
doubtless
either
the
Amphiam
,
or
Opium
,
are
different
,
that
being
made
of
the
white
,
this
of
the
black
Poppies
,
or
else
in
the
Opium
there
be
different
substances
,
the
one
being
very
c●ld
,
which
causeth
stupidity
;
the
other
very
hot
,
by
causing
a
tickling
in
the
skin
:
which
heat
is
also
perceived
by
its
bitterness
;
but
cold
is
most
predominant
,
or
else
we
may
say
that
it
ex●ites
venery
accidentally
,
by
temperating
the
excessive
heat
of
the
body
,
which
is
an
enemy
to
Venus
:
The
like
effect
is
wrought
by
Mandrakes
,
which
perhaps
was
the
cause
that
Rachel
so
much
desired
them
.
Nor
must
we
think
it
strange
that
the
Opium
produceth
contrary
effects
;
for
we
know
that
the
same
Rose
in
some
part
of
it
hath
a
stiptick
,
in
other
parts
a
laxative
quality
.
IX
.
The
plague
to
which
our
bodies
are
subject
,
is
an
occult
poyson
,
killing
us
by
the
breath
or
touch
,
and
not
an
Hectick
Feaver
,
beca●se
this
drieth
and
burneth
up
the
heart
by
degrees
,
the
plague
kils
sudd●nly
.
2.
The
Hectick
is
not
infectious
,
as
this
.
3.
In
a
confirmed
Hectick
there
is
no
recovery
,
in
the
Plague
divers
recover
:
nor
is
the
pestilence
a
putrid
Feaver
,
because
,
1.
the
pulse
is
more
remiss
,
the
urine
clearer
,
the
head
ach
,
thirst
,
and
agitation
of
the
body
less
in
the
plague
then
in
a
putrid
Feaver
.
2.
Because
a
pestilential
feaver
followes
upon
a
〈…〉
this
is
●on
,
that
begins
.
X.
Epidemical
diseases
,
whereof
pestilential
are
the
most
perhitious
,
are
conveyed
to
us
by
the
air
,
which
we
are
continually
attracting
to
the
heart
and
brains
,
1.
either
when
the
air
is
infected
with
the
impression
of
malignant
and
occult
qualities
from
the
influence
of
the
Stars
,
or
,
2.
when
it
is
poysoned
with
putrified
,
corrupt
,
and
pernitious
vapours
exhaled
out
of
pits
,
caves
,
ditches
,
putrified
lakes
,
&c.
Or
,
3.
When
the
prime
qualities
of
the
air
,
to
wit
,
heat
,
cold
,
&c.
are
intensive
beyond
ordinary
;
but
we
must
not
think
that
the
substance
of
the
air
is
at
any
time
putrified
:
for
being
a
simple
body
,
it
is
not
subject
to
putrifaction
.
CHAP.
VI.
1.
Antipathies
to
some
meats
.
2.
The
force
of
Fear
.
3.
Blood
voided
by
the
Gums
and
Navil
.
4.
Black
hairs
suddenly
gray
.
5.
Violence
of
passions
.
6.
Defects
in
nature
recōmpensed
.
7.
A
Fly
voided
by
Vrine
.
8.
Monethly
bloud
in
men
.
9.
The
causes
of
Monsters
.
10.
Horns
on
mens
heads
and
heels
.
AS
there
are
divers
temperaments
of
men
,
so
there
are
divers
sympathies
and
antipathies
to
certain
meats
and
drinks
:
some
cannot
indure
the
sight
or
smel
of
Cheese
,
others
abhor
eggs
,
others
flesh
,
others
bread
,
some
cannot
abide
wine
,
others
abhor
piggs
,
and
all
kinde
of
swines
flesh
,
many
cannot
endure
the
smel
of
apples
,
others
detest
all
kind
of
sweet
meats
;
and
which
is
most
strange
,
tha●
the
smel
of
Roses
so
pleasing
to
most
men
,
is
odious
and
deadly
to
others
.
Cardinal
Carafa
during
the
time
of
Roses
,
used
to
inclose
himself
in
a
Chamber
,
not
permitting
any
to
come
near
him
that
had
Roses
,
as
Wierus
Valerian
shews
in
his
Hieroglyphicks
,
the
smell
of
a
Rose
would
cause
a
certain
Jacobin
swoun
,
and
be
like
a
dead
man
,
as
Amatus
Lusitanus
recordeth
in
his
second
Centurie
;
the
like
is
written
of
divers
others
.
This
must
either
proceed
from
an
occult
quality
,
or
from
the
distemper
of
the
phantasie
and
prejudicate
opinion
that
some
have
of
such
things
,
that
they
are
hurtful
to
them
;
or
else
it
is
in
some
an
hereditary
infirmity
proceeding
from
the
parents
:
for
Forestus
writes
,
that
in
a
certain
family
the
sons
could
not
ear
Che●se
,
but
the
daughters
could
eat
it
with
a
good
appetite
,
becau●●
the
mother
did
love
Cheese
,
but
the
father
could
not
abide
it
.
See
his
Annotations
on
the
fifth
Observation
,
lib.
4.
II.
Fear
is
more
powerfull
in
curing
of
diseases
,
then
any
Physitians
in
the
world
:
for
Zacutus
l.
2.
Obs.
86.
speaks
of
a
woman
whose
matrix
had
fallen
,
and
hung
out
of
its
place
two
years
together
,
neither
could
any
Physick
or
Art
replace
it
again
,
till
a
sudden
fear
attracted
it
,
she
feeling
the
mice
running
up
her
thighes
,
which
she
had
purposely
(
holding
them
by
a
thread
)
let
run
towards
the
part
;
the
matrix
suddenly
slipt
into
its
own
place
again
.
III.
Nature
is
more
skilfull
then
any
Physitian
to
cure
her self
;
and
if
she
cannot
finde
a
way
for
evacuation
of
her
superfluities
,
she
will
with
Hannibal
make
a
way
,
though
it
be
through
Rocks
:
for
he
shewes
that
the
ordinary
passage
of
the
menstruous
blood
being
stopped
in
a
certain
woman
,
Nature
made
her
a
passage
through
the
gums
,
out
of
which
monthly
for
two
days
together
great
store
of
blood
was
voided
.
He
speaks
of
another
who
on
the
like
occasion
had
a
vent
for
the
blood
through
the
navel
,
lib.
2.
Obs.
91
,
92.
IV.
That
black
hairs
should
become
suddenly
white
,
may
to
some
seem
incredible
;
yet
we
have
stories
of
this
sudden
change
.
Scaliger
(
Exercit.
212.
)
tells
us
of
one
Francis
Gonzaga
,
who
being
imprisoned
upon
suspition
of
treason
,
in
one
night
his
black
hair
turned
white
.
Vives
in
his
Preface
on
Scipio's
Dream
,
and
Hadrian
Iunius
in
Comment.
de
Coma.
c.
10.
speaks
of
a
young
Spanish
Gentleman
,
who
in
a
night
became
as
white
as
one
of
80
years
old
,
Caelius
Rodiginus
in
his
13
Book
Antiq.
lect
▪
speaks
of
another
who
searched
after
young
Hawkes
upon
a
high
steep
Rock
,
and
fearing
the
rope
would
break
with
which
he
was
held
,
became
instantly
white
.
Divers
other
examples
I
could
alledg
,
but
these
are
sufficient
to
let
us
see
that
the
change
of
our
hairs
which
is
perform'd
by
nature
in
space
of
time
ordinarily
,
is
upon
an
extraordinary
fear
effected
suddenly
in
some
;
the
roots
of
the
hairs
being
deprived
of
that
heat
and
radical
moisture
between
the
flesh
and
skin
of
the
head
,
by
which
they
were
fed
,
the
spirits
and
blood
flying
suddenly
to
the
heart
,
leave
the
other
parts
destitute
.
This
we
see
in
trees
,
when
blasted
with
a
piercing
cold
wind
,
their
leaves
suddenly
change
colour
,
and
of
green
become
yellow
,
their
naturall
heat
and
moysture
being
extinguished
and
dried
up
.
V.
There
is
no
passion
in
our
bodies
more
violent
then
fear
,
which
distempers
the
fantasie
,
troubles
the
other
senses
,
causeth
our
hairs
to
stand
an
end
,
makes
us
dumb
;
all
which
the
Prince
of
Poets
expressed
in
one
verse
:
Obstupui
,
steteruntque
comae
,
&
vox
faucibus
haesit
;
and
indeed
the
fear
of
death
,
hath
upon
some
brought
sudden
death
:
the
spirits
,
heat
,
and
blood
,
flying
suddenly
to
the
heart
,
by
which
this
is
oppressed
,
and
the
senses
left
destitute
.
Others
by
sudden
fear
have
lost
their
judgement
,
and
become
distracted
;
strange
effects
also
are
produced
in
us
by
excessive
anger
,
and
joy
;
●o
that
some
have
suddenly
died
,
with
immediate
anger
,
and
excessive
joy
,
the
spirits
and
heat
flying
suddenly
from
the
heart
,
into
the
exterior
parts
,
by
which
means
syncopes
,
swoundings
,
and
death
follow
:
As
I
could
instance
in
many
examples
.
VI.
I
observe
that
where
Nature
is
defective
in
one
part
,
there
is
a
recompence
made
;
for
they
who
are
born
blind
,
exceed
us
in
memory
;
and
they
who
are
born
deaf
and
dumb
,
excell
us
in
apprehension
;
they
who
are
born
without
hands
or
arms
,
perform
with
their
feet
,
what
we
do
by
our
hands
.
Phil.
Camerarius
in
his
Historical
meditations
,
c.
37.
speaks
of
one
who
could
make
pens
and
write
with
his
toes
,
cut
,
carve
,
and
feed
himself
,
as
well
as
we
with
our
hands
,
but
his
toes
were
longer
then
ordinary●
,
and
proportioned
like
our
fingers
:
Montague
in
his
Essays
,
l.
1.
c.
22.
writes
of
another
,
who
with
his
toes
could
discharge
a
Pistol
,
take
off
his
hat
,
play
at
cards
and
dice
,
and
handle
his
sword
as
well
as
we
with
our
hands
,
by
which
we
see
how
custom
becomes
another
nature
.
VII
.
Though
it
be
rare
,
yet
it
is
natural
for
a
fly
to
be
ingendred
in
mans
body
,
the
mater
being
disposed
to
receive
that
form
;
for
Zacutus
,
Obse
.
101.
writes
of
one
who
being
pained
in
his
yard
,
at
last
voided
a
sly
by
his
urine
.
VIII
.
As
there
be
some
masculin
women
,
so
there
are
some
feminate
men
;
such
was
he
who
from
twenty
to
forty
five
,
had
his
monthly
vacuation
of
blood
,
as
women
have
;
by
which
it
seems
his
constitution
was
altogether
feminine
,
moist
and
cold
;
therefore
was
smooth
skinned
,
having
no
Beard
,
nor
hair
at
all
on
his
body
.
Zacut.
Obs.
102.
l.
2.
prax
.
mir
.
IX
.
Of
the
many
moustrnous
shapes
which
are
begot
of
women
,
We
may
read
in
Winrichius
,
Parrie
,
Rumelinus
,
Levinús
,
Lemnius
,
and
divers
other
Physitians
,
Phylosophers
and
Historians
,
whose
Testimonies
and
Examples
I
alledge
not
,
because
I
would
be
brief
:
the
cause
of
these
Monsters
cannot
be
the
mothers
imagination
,
as
most
think
;
for
the
imagination
makes
not
impression
on
the
Embryo
,
but
of
such
things
as
the
mother
earnestly
desires
;
as
she
that
lusted
earnestly
for
a
rose
,
which
having
with
much
difficulty
got
▪
(
for
it
was
not
rose
time
)
she
greedily
smelled
to
it
,
and
laid
it
up
in
her
bosome
;
upon
which
,
the
impression
of
a
rose
was
made
in
the
childs
skin
.
But
what
mother
will
lust
to
have
a
child
with
a
dogs
head
,
or
of
any
other
monstruous
shape
,
seeing
they
abhor
such
conceptions
?
Therefore
such
monstruous
shapes
are
the
effects
of
the
formative
faculty
in
the
seed
,
which
if
it
be
peccant
either
in
quantity
or
quality
,
or
if
there
be
any
fault
in
the
place
of
conception
,
or
in
the
menstruous
blood
of
the
mother
,
then
the
formative
aiming
at
the
specifical
shape
,
but
missing
of
it
by
reason
of
these
impediments
,
rather
then
it
should
be
idle
,
and
do
nothing
,
it
brings
in
the
generical
form
of
an
animal
,
either
perfect
or
imperfect
,
as
the
matter
is
disposed
;
though
I
denie
not
the
influence
of
the
heavens
;
but
this
is
only
a
remote
and
universal
cause
.
X.
I
have
read
of
one
who
had
a
horn
grew
upon
his
heel
a
foot
long
,
which
being
cut
off
,
did
grow
again
;
and
doubtless
would
have
still
renued
,
if
the
tough
and
viscous
matter
which
fed
it
,
had
not
been
diverted
and
evacuated
by
issues
,
purges
,
and
phlebotomy
;
for
when
Nature
hath
found
a
passage
for
evacuation
,
thither
she
sends
the
supersluities
.
But
more
strange
it
is
that
children
should
be
born
with
horns
on
their
heads
.
Of
such
I
have
read
.
Hildanus
writes
that
he
saw
a
man
on
whose
head
grew
a
horn
,
crooked
like
a
rams
horn
;
in
his
Chirurgical
observations
.
Gent.
2.
Obs.
25.
The
story
therefore
of
Iupiter
Amon
,
may
not
be
incredible
.
CHAP.
VII
.
1.
The
effects
of
bloud
being
drunk
.
2.
Some
strange
diseases
.
3.
Plica
Polonica
.
4.
Some
eat
poison
without
hurt
.
5.
Stones
in
the
Intestines
.
6.
Old
men
become
young
.
7.
Some
strange
monsters
.
I
Have
read
of
one
who
was
poysoned
with
drinking
bulls
blood
;
of
another
who
grew
mad
by
drinking
of
mans
blood
,
of
a
third
who
by
drinking
of
his
wi●es
mon●hly
blood
,
was
so
enamoured
with
his
own
wise
,
that
he
hated
in
respect
of
her
,
all
other
women
;
some
from
hence
have
concluded
,
that
there
is
poyson
in
these
creatures
blood
;
but
I
am
not
of
their
minde
;
for
doubtlesse
if
the
flesh
of
these
creatures
be
found
and
wholesome
,
the
blood
out
of
which
the
flesh
is
made
,
cannot
be
venomous
.
2.
The
blood
of
a
Bull
is
grosse
,
fibrous
,
stopping
,
and
hard
of
concoction
,
and
so
to
weak
stomacks
may
prove
accidentally
hurtful
or
deadly
,
but
not
to
a
strong
stomack
.
3.
It
may
kill
even
a
strong
body
,
if
it
be
taken
in
too
great
a
quantity
,
and
so
may
any
meat
,
and
the
best
wines
in
this
respect
prove
poisonable
.
4.
If
mans
blood
were
poisonable
,
then
Catalin
and
his
companions
had
been
poisoned
,
when
they
dranke
mans
blood
at
the
taking
of
their
solemne
Covenant
against
the
State
,
as
Salust
shews
.
Then
Polyphemus
had
been
poisoned
by
Vlisse's
fellows
,
Dum
visceribus
miserorum
&
sanguine
vescitur
atro
.
What
will
become
of
the
Canibals
?
5.
The
menstruous
blood
of
women
,
is
as
sound
as
any
other
blood
in
the
veins
,
if
the
body
be
found
:
but
if
it
be
imperfect
or
corrupted
with
malignant
humours
,
it
may
be
poisonable
;
but
I
deny
,
that
there
is
any
such
vertue
in
blood
,
as
to
procure
love
;
this
may
be
an
illusion
of
Satan
,
who
delights
in
blood
.
II.
Strange
are
the
diseases
that
some
bodies
are
subject
too
;
I
have
heard
of
one
who
being
troubled
with
a
burning
feaver
,
had
his
veins
opened
,
out
of
which
with
the
blood
there
slipt
out
a
worm
of
a
foot
long
:
another
had
a
red
spot
,
which
did
rise
in
his
foot
the
bredth
and
colour
of
a
red
rose
,
which
did
now
and
then
remove
from
one
place
to
another
;
and
in
what
place
soever
it
was
,
caused
an
intolerable
burning
,
which
could
be
nothing
els
but
a
scalding
blood
carried
up
and
down
by
hot
and
fiery
spirits
;
of
these
two
Zacutus
speaks
,
l.
3.
and
of
a
third
whose
skin
grew
as
hard
and
rugged
as
the
bark
of
a
Tree
.
III.
Some
uncouth
and
strange
diseases
have
appeared
in
this
latter
age
of
the
world
,
not
heard
of
heretofore
;
one
is
mentioned
by
Rodoric
.
Fonseca
,
cons.
1.
in
his
consultations
,
called
Plica
Polonica
,
because
in
Poland
it
rageth
most
;
this
diseas
suddenly
weakneth
the
body
,
curleth
the
hairs
of
the
head
,
and
intangleth
them
so
,
that
they
represent
the
shape
of
snakes
,
and
being
pricked
drop
with
blood
,
and
swarm
with
lice
,
and
make
a
loathsome
smell
.
This
disease
proceeds
doubtless
from
the
corruption
of
the
aire
,
the
grosseness
of
the
diet
,
their
frequenting
of
close
stoves
,
the
infection
of
the
blood
,
and
the
abundance
of
viscous
humours
,
and
grosse
vapours
which
nature
sends
to
the
skin
of
the
head
,
and
to
the
hairs
.
I
will
not
speak
here
of
the
Scurvy
,
the
French
disease
,
the
English
sweat
,
and
others
too
well
known
among
us
.
IV.
Strange
is
the
variety
of
tempers
and
constitutions
among
men
;
Arnoldus
de
villa
nova
in
specula
,
c.
77
,
speaks
of
a
maid
who
familiarly
did
eat
spiders
,
which
sheweth
,
that
either
spiders
are
not
venomous
,
or
else
her
body
was
of
the
same
temper
that
Monkies
are
,
who
eat
spiders
.
But
that
is
more
strange
which
is
mentioned
by
Galen
,
l.
3.
c.
18.
Simpl.
Of
an
old
woman
that
ate
Henbane
plentifully
,
without
hurt
;
it
seems
she
had
the
stomach
of
swallows
,
which
feed
upon
this
poisonable
weed
.
I
have
read
of
some
that
have
eaten
Scammony
,
others
Opium
,
others
Hellebor
,
and
of
some
that
without
hurt
have
swallowed
quick-silver
;
that
must
be
attributed
to
their
particular
tempers
,
and
strength
of
heat
by
which
they
mastered
these
poisons
.
V.
As
stones
are
ingendred
in
the
kidneys
,
bladder
,
and
other
parts
,
so
are
they
also
sometimes
bred
in
our
intestins
,
for
there
are
some
that
void
stones
familiarly
by
the
stool
:
and
I
have
read
of
one
who
was
killed
by
a
stone
that
grew
&
stuck
fast
to
his
colon
,
the
bignesse
of
a
ches-nut
;
this
sure
must
proceed
from
the
extraordinary
heat
of
the
intestins
,
and
viscous
matter
impacted
there
;
for
the
heat
baked
the
matter
to
the
consistence
and
hardnesse
of
a
stone
,
by
drying
up
the
watrish
moisture
thereof
.
VI.
I
have
read
of
some
old
men
and
women
,
that
have
becom
young
again
:
that
is
to
say
,
after
they
had
lost
their
teeth
,
strength
,
and
beauty
,
have
recovered
all
at
80
or
100
years
of
age
;
their
veins
filled
with
blood
,
new
teeth
,
a
fresh
colour
,
their
white
haires
turned
black
,
and
in
women
their
monethly
flowers
fresh
and
orderly
.
This
is
not
unlikely
;
for
if
after
a
fever
,
or
other
great
sicknesse
,
nature
recovers
her
lost
beauty
,
vigour
,
colour
,
and
decayed
spirits
and
senses
,
why
may
not
she
doe
the
like
in
some
people
,
seeing
there
is
not
in
old
age
,
a
total
privation
of
these
perfections
there
,
but
a
decay
;
and
we
may
observe
,
that
many
who
are
old
,
weak
and
sickly
,
when
they
are
young
,
are
young
,
lusty
,
and
healthy
,
when
they
grow
old
.
VII
.
I
have
read
of
men
that
have
had
milk
in
their
brests
,
which
is
likely
,
if
they
were
of
a
cold
,
moist
,
and
feminine
complexion
,
abounding
in
blood
;
of
women
also
who
have
had
four
breasts
,
all
full
of
milk
:
which
is
probable
,
seeing
there
be
many
monsters
,
that
have
superfluous
members
,
according
to
the
superabundance
of
the
parents
seed
and
prolifical
blood
;
but
of
all
monsters
,
that
which
is
mentioned
by
Buchanan
in
his
History
of
Scotland
,
is
most
wonderful
,
which
had
beneath
the
navel
,
one
body
,
but
above
two
bodies
;
when
it
was
hurt
beneath
the
navel
,
both
bodies
felt
the
pain
;
if
hurt
above
,
the
body
felt
only
that
was
hurt
:
These
two
would
sometimes
differ
in
opinions
and
quarrel
,
the
one
dying
before
the
other
;
this
pined
away
by
degrees
,
it
lived
28
years
,
could
speak
divers
languages
,
and
were
by
the
Kings
command
taught
Musick
.
Doubtlesse
nature
aimed
at
twins
,
but
failed
in
the
lower
part
.
Neither
was
this
one
Individuum
,
but
two
,
because
they
were
two
souls
,
as
appears
by
their
different
wills
;
and
it
is
the
form
,
not
the
matter
that
is
the
cause
of
individuation
.
CHAP.
VIII
.
1.
Of
divers
and
strange
spleens
.
2.
Black
urine
.
3.
One
lived
without
sleep
.
4.
The
Tarentula's
effects
and
cure
.
The
force
of
Musick
.
5.
Serpents
begot
of
dead
brains
.
6.
Of
Tiberius
his
sight
,
Alexanders
sweat
.
Strabo's
eyes
.
FAllopius
in
his
Anatomical
Observations
,
(
l.
1.6
.
)
writes
,
that
he
hath
found
three
Spleens
in
one
man
,
Gemma
in
his
Cosmocritick
speaks
of
two
Spleens
that
he
found
;
and
hee
writes
of
one
who
had
the
Spleen
in
the
right
side
,
and
the
Liver
in
the
left
,
in
l.
1.
Cyclognomonick
,
p.
75.
Some
have
Spleens
of
incredible
bignesse
and
weight
:
others
have
them
fastned
to
their
breasts
:
others
loose
and
swimming
up
and
down
:
others
again
have
had
no
Spleen
at
all
,
and
such
have
died
of
the
black
jaundice
:
for
the
blood
and
skin
could
not
but
bee
infected
with
that
melancholy
humour
,
wanting
the
Spleen
,
which
is
the
proper
receptacle
of
it
.
II.
For
a
man
in
a
burning
fever
,
or
one
that
is
oppressed
with
melancholy
humours
,
to
void
black
urine
,
is
no
wonder
;
but
for
one
that
is
sound
all
the
days
of
his
life
,
to
pisse
black
urine
,
as
Petraeus
sheweth
,
is
somewhat
strange
,
Disput.
5.
de
urinis
,
num
.
22.
But
doubtless
the
constitution
of
that
man
was
melancholick
:
for
the
black
colour
in
any
thing
,
is
caused
by
the
predominancy
of
earth
:
therefore
ater
quasi
à
terra
:
And
earth
is
most
predominant
in
melancholick
tempers
;
besides
,
the
watrinesse
of
natural
heat
may
be
the
cause
of
black
Urine
.
III.
Whereas
the
animal
spirits
and
strength
of
our
bodies
are
wasted
by
watching
;
therefore
sleep
is
ordained
to
repair
and
refresh
the
decayed
strength
and
spirits
.
Yet
Fernelius
(
in
his
Pathology
,
lib.
5.
c.
2.
)
speaks
of
one
who
lived
without
sleep
14
moneths
.
But
this
man
was
possessed
with
madnesse
,
whose
brain
being
heated
with
adust
melancholy
,
did
beget
animal
spirits
without
much
wasting
of
them
.
Thus
we
see
that
hot
and
cholerick
constitutions
can
endure
longer
without
sleep
,
then
cold
and
moist
complexions
.
IV.
The
effects
of
the
Tarentula
in
mens
bodies
are
strange
and
various
,
and
no
lesse
strange
is
the
cure
:
for
their
sting
and
poison
cause
some
to
laugh
,
some
to
weep
,
some
drowsie
and
stupid
,
and
some
jovial
and
merry
:
These
divers
effects
must
proceed
from
the
diversities
of
poison
that
is
in
them
:
for
it
seems
these
venomous
creatures
are
not
all
of
one
kind
;
or
els
these
doe
proceed
from
the
different
constitutions
and
tempers
of
those
men
that
are
stung
with
them
:
Thus
we
see
what
different
effects
drunkennesse
doth
cause
in
men
,
and
so
doth
musick
;
but
whether
this
poisonable
humour
be
cured
by
the
musick
,
or
by
their
dancing
,
and
labour
,
by
which
the
pores
are
opened
,
and
the
poison
by
sweat
expelled
,
is
questionable
;
but
I
think
by
both
;
for
even
in
musick
,
there
is
great
power
over
the
minde
and
affections
,
and
consequently
over
the
diseases
and
humours
,
which
are
mitigated
or
exasperated
according
to
the
minde
and
affections
.
This
we
see
in
Sauls
melancholy
,
which
was
cured
by
Davids
Harp
.
Such
force
there
was
in
Timothy
the
Milesian
,
that
when
he
pleased
he
could
by
the
power
of
his
musick
,
make
Alexander
take
up
and
lay
downe
Arms.
Not
to
speak
of
that
Dane
,
who
by
his
musick
could
make
men
mild
,
sad
,
and
merry
at
his
pleasure
.
V.
That
a
Serpent
should
bee
in
gendred
of
a
dead
mans
brain
,
is
no
more
impossible
then
for
Snakes
or
Eels
to
be
begot
of
Horse
hairs
;
or
for
divers
sorts
of
beasts
to
breed
in
women
upon
depraved
conceptions
.
And
doubtlesse
as
Satan
in
the
form
of
a
Serpent
,
brought
mortality
upon
mankind
,
so
he
doth
sometimes
triumph
in
that
shape
over
mans
mortality
;
God
in
his
judgement
permitting
sometimes
that
dead
brain
to
be
turned
into
a
Serpent
,
which
when
it
was
alive
,
did
hatch
so
many
Serpentine
plots
and
imaginations
.
VI.
I
read
in
Suetonius
,
that
Tiberius
the
Emperour
could
see
perfectly
in
the
dark
.
And
Curtius
writes
,
that
Alexander
did
smell
sweetly
when
he
sweat
.
I
have
read
of
men
and
women
who
can
fascinate
and
hurt
others
with
their
eyes
.
Pliny
and
Solinus
write
of
one
Strabo
,
who
from
a
Promontory
in
Sicily
,
could
see
the
ships
that
went
out
of
the
Harbour
at
Carthage
,
which
is
55
Leagues
.
These
are
strange
and
rare
priviledges
,
in
which
God
doth
manifest
his
power
,
and
sh●weth
,
that
he
is
not
tied
to
the
Laws
of
nature
.
Yet
there
is
no
necessity
,
that
we
should
call
these
miracles
:
for
as
it
is
no
miracle
for
a
Cat
to
see
in
the
dark
,
nor
for
a
musk-Cats
sweat
to
smell
sweetly
,
nor
for
a
Basilisk
to
kill
with
his
eye
,
or
rather
with
the
poisonsome
vapour
of
his
eye
or
breath
of
his
mouth
;
nor
is
it
a
miracle
for
an
Eagle
or
Raven
to
see
at
such
a
distance
;
these
effects
flowing
from
the
natural
temper
and
constitution
of
these
creatures
,
of
which
temper
might
these
men
now
mentioned
be
.
I
could
alledge
many
other
strange
qualities
of
men
,
as
of
one
who
could
move
his
ears
like
an
Horse
,
of
another
whose
spittle
was
poison
,
and
of
one
who
never
laughed
,
&c.
but
these
are
sufficient
to
let
us
see
the
power
and
wisdome
of
God
,
and
the
dexterity
of
his
Handmaid
Nature
,
both
in
the
fabrick
and
divers
temperaments
of
mens
bodies
.
FINIS
.
The
Second
BOOK
.
Of
the
strange
Diseases
and
Accidents
of
MANS
BODY
;
Wherein
divers
of
Dr.
Browns
vulgar
errors
and
assertions
are
refuted
,
and
the
ancient
Tenents
maintained
:
CHAP.
I.
1.
Divers
ways
to
resist
burning
.
2.
Locust
eaters
,
the
lowsie
disease
,
the
Baptist
fed
not
on
Locusts
.
3.
Mans
flesh
most
subject
to
putrifaction
,
and
the
causes
thereof
;
How
putrifaction
is
resisted
.
Mumia
.
4.
The
strength
of
affection
and
imagination
in
dying
men
.
Strange
presages
of
death
.
5.
Difference
of
dead
mens
skuls
,
and
why
.
THAT
some
mens
bodies
have
endured
the
fire
without
pain
and
burning
,
is
not
more
strange
then
true
;
which
may
be
done
three
manner
of
ways
:
1.
By
divine
power
,
as
the
bodies
of
Shadrach
,
Meshech
,
and
Abednego
,
received
no
hurt
or
detriment
in
the
fiery
furnace
.
2.
By
a
Diabolick
skill
;
so
the
Idolatrous
Priests
among
the
Gentiles
,
used
in
some
solemn
sacrifices
to
walk
securely
upon
burning
coals
,
as
the
Prince
of
Poets
shews
.
AEn
.
lib.
11.
—
Medium
freti
pietate
per
ignem
,
Cultores
multa
premimus
vestigia
pruna
.
And
as
the
men
in
the
Sacrifices
of
Apollo
,
so
women
in
the
Sacrifices
of
Diana
,
used
to
walk
upon
burning
coals
,
as
Strabo
witnesseth
,
lib.
12.
Of
this
custome
Horace
also
speaks
,
(
H●r
.
1.
Od.
1.
Incedis
per
ignes
suppositos
cineri
doloso
.
So
Propertius
[
Pro.
El.
5.
l.
1.
]
Et
miser
ignotos
vestigia
ferre
per
ignes
.
And
so
it
was
used
as
a
Proverb
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
walk
upon
coals
when
a
man
undertook
any
dangerous
businesse
.
The
Scripture
also
sheweth
,
that
the
Gentiles
used
to
make
their
sons
and
daughters
passe
through
the
fire
:
They
used
also
in
swearing
,
to
take
a
burning
Iron
in
their
hands
without
hurt
,
as
Deliro
sheweth
in
his
Magick
.
Pliny
and
Sueton
write
,
that
Pyrrhus
his
thumb
,
and
Germanicus
his
heart
,
could
not
be
burned
.
3.
The
body
is
made
sometimes
to
resist
fire
by
natural
means
,
as
by
unguents
;
so
those
Hirpiae
,
or
Hirpini
in
Italy
,
of
whom
Pliny
,
Varro
,
and
others
make
mention
,
used
to
anoint
the
soles
of
their
feet
with
this
unguent
,
that
they
might
walk
on
the
fire
.
Bushequius
[
Epist.
4.
]
was
an
eye-witnesse
at
Constantinople
,
of
what
was
done
in
this
kind
by
a
Turkish
Monk
,
who
after
dinner
took
an
hot
burning
iron
out
of
the
fire
,
held
it
in
his
hand
,
and
thrust
it
in
his
mouth
,
so
that
his
spittle
did
hisse
,
without
any
hurt
;
whereas
one
of
Busbequius
his
men
,
thinking
this
Monk
had
onely
deluded
the
eye
,
takes
the
same
iron
in
his
hand
,
which
so
burned
his
palm
and
fingers
,
that
he
could
not
be
healed
again
in
many
days
.
This
was
done
by
the
Monk
,
saith
Busbequius
,
after
he
had
put
some
thing
in
his
mouth
when
he
went
●orth
into
the
Court
,
pretending
it
was
to
seek
a
stone
.
The
same
Authour
witnesseth
,
that
he
saw
at
Venice
one
who
washed
his
hands
in
scalding
lead
;
and
why
may
not
the
body
be
made
to
resist
the
fire
,
as
well
as
that
kind
of
Linum
,
called
therefore
Asbetinum
,
by
the
Greeks
,
and
Linum
vivum
by
the
Latines
,
[
Pancerol
.
de
Lin.
vivo
.
]
in
which
they
used
to
wrap
their
Emperours
bodies
when
they
buried
them
,
that
their
ashes
might
not
be
mingled
with
the
ashes
of
their
fire
;
this
Linum
being
incombustible
.
The
Salamander
also
liveth
sometime
in
the
fire
,
though
not
so
long
as
some
have
thought
.
[
Pyraus●●
are
gendred
in
the
fire
;
So
Aristotle
and
Scaliger
.
]
Nor
must
we
think
it
fabulous
(
as
Dr.
Brown
too
magisterially
concludes
,
Of
Errors
,
7.
Book
c.
18.
)
What
is
written
of
the
Spartan
Lad
,
and
of
Scaevola
,
the
Roman
,
who
burned
their
hands
without
shrinking
;
he
doubts
of
the
truth
of
this
,
and
yet
makes
no
doubt
of
that
which
is
more
unlikely
,
to
wit
,
of
Saint
Iohns
being●
in
the
Chaldron
of
scalding
oyl
without
any
hurt
at
all
.
[
Book
7.
c.
10.
]
he
that
will
question
the
truth
of
Scaevola's
burning
his
hand
,
and
of
Gurtius
,
leaping
into
the
burning
gulf
,
may
as
well
question
the
broiling
of
Saint
Lawrence
on
the
Grediron
,
or
the
singing
and
rejoycing
of
other
Martyrs
in
the
midst
of
their
flames
.
II.
That
in
Ethiopia
there
is
a
people
whose
sole
food
are
locusts
,
is
witnessed
by
Diodorus
and
S●rabo
,
[
l.
4.
c.
16.
]
these
from
their
food
are
called
Acridophagi
;
they
are
a
lean
people
,
shorter
and
blacker
then
others
;
they
are
short
lived
,
for
the
longest
life
among
them
exceedeth
not
40
years
:
Their
Countrey
affordeth
neither
fish
nor
flesh
,
but
God
provides
them
locusts
every
Spring
,
which
in
multituds
are
carried
to
to
them
from
the
Desart
by
the
West
and
South-west
winds
:
these
they
take
and
salt
for
their
use
.
These
wretched
people
die
all
of
one
disease
,
much
like
our
lousie
sicknesse
:
A
little
before
their
death
,
their
bodies
grow
scabby
and
itchy
,
so
that
with
scratching
,
bloody
matter
and
ugly
lice
of
divers
shapes
,
with
wings
,
swarm
out
of
their
belly
first
,
then
from
other
parts
,
so
that
they
pine
away
and
die
in
great
pain
.
This
disease
doubtlesse
proceeds
partly
from
the
corruption
of
the
aire
,
and
partly
from
the
unwholesomnesse
of
their
diet
,
which
turns
to
putrid
humours
in
their
bodies
,
whence
the
disease
is
Epidemical
.
This
vermin
breeds
most
in
those
who
are
given
to
sweat
,
to
nastinesse
,
and
abound
with
putrified
humours
,
between
the
flesh
and
skin
,
whose
constitutions
are
hot
&
moist
,
as
children
;
and
according
as
either
of
the
four
humours
are
predominant
,
so
is
the
colour
of
lice
,
some
being
red
,
some
white
,
some
brown
,
some
black
;
sometimes
they
burst
out
of
all
parts
of
the
body
,
as
in
Herod
,
and
in
that
Portugal
,
of
whom
Forestus
speaks
▪
[
l.
4.
de
vitiis
capitis
]
out
of
whose
body
they
swarmed
so
fast
,
that
his
two
men
did
nothing
else
but
sweep
them
off
,
so
that
they
carried
out
whole
baskets
full
.
Sometimes
they
breed
but
in
some
parts
onely
,
as
in
the
head
or
arm-pits
.
Zacuta
mentioneth
one
who
was
troubled
nowhere
but
in
his
eie-lids
,
out
of
which
they
swarmed
in
great
numbers
.
Some
have
voided
them
by
boils
and
imposthumes
.
Forestus
speaks
of
one
who
had
them
only
in
his
back
,
whom
he
advised
to
hold
his
naked
back
so
close
to
the
fire
,
till
it
blistred
,
out
of
which
blisters
they
came
,
and
so
he
was
cured
.
Salt
is
an
enemy
to
them
,
yet
they
are
bred
in
those
AEthiopians
by
the
frequent
eating
of
the
salt
locusts
:
But
perhaps
it
is
not
the
eating
of
the
salt
meat
so
much
,
as
the
nastinesse
,
and
sweat
,
unwholesom
waters
,
and
corrupted
air
that
breeds
them
.
And
it
is
certain
,
that
wild
and
savage
people
are
most
given
to
them
,
because
of
their
carelesse
uncleanlinesse
,
using
no
other
remedy
against
them
,
but
shirts
died
with
Saffron
,
which
some
wilde
Irish
doe
wear
six
months
together
without
shifting
.
But
sometimes
this
disease
is
inflicted
by
the
immediate
hand
of
God
,
as
a
punishment
of
sinne
and
tyranny
.
Examples
we
have
in
Sylla
,
Pherecides
,
Herod
,
Philip
the
second
of
Spain
,
and
others
who
died
of
this
malady
.
Now
because
Locusts
are
such
an
unwholesome
food
,
I
cannot
think
that
Iohn
Baptist
did
feed
on
them
;
and
therefore
it
is
no
vulgar
error
,
to
hold
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Matth.
3.
doth
signifie
the
tops
of
hearbs
rather
then
locusts
,
both
because
these
were
an
unwholesome
food
,
and
unpleasant
to
the
palat
and
nose
,
used
rather
for
Physick
then
diet
,
as
Dioscorides
and
Galen
shew
,
that
Locusts
are
good
against
the
Cholick
and
Stone
,
and
may
be
more
safely
given
then
Cantharides
to
provoke
urine
.
And
although
the
AEthiopians
did
eat
them
for
food
,
yet
this
is
no
argument
to
prove
,
that
Iohn
did
eat
them
;
which
is
all
the
reason
that
Beza
and
Casaubon
bring
to
prove
their
assertion
:
neither
can
it
be
proved
,
that
Locusts
were
a
food
ever
used
in
Iudaea
:
For
Pelusiota
,
who
lived
an
Eremite
many
years
in
those
Desarts
,
never
knew
any
such
food
used
there
.
But
whereas
they
alledge
,
that
in
Levit.
[
c.
11.
v.
22.
]
Locusts
are
set
down
for
clean
food
:
I
answer
with
Munster
[
on
Levit.
11.22
.
who
though
an
excellent
Hebrician
,
yet
confesseth
,
that
neither
he
,
nor
the
Rabbins
themselves
,
doe
know
the
true
meaning
or
signification
of
the
proper
tearms
there
used
.
Therefore
the
Hebrew
word
Harbe
,
which
we
translate
Locust
,
the
Septuagints
call
Bruchus
,
which
is
another
kind
of
Insect
.
And
the
French
in
their
Bibles
have
left
the
Hebrew
word
untranslated
.
And
so
did
Luther
before
,
as
not
knowing
what
that
word
meant
,
nor
the
other
three
Hebrew
words
.
Dr.
Brown
then
had
done
well
rather
to
have
reckoned
the
Baptists
eating
of
Locusts
among
the
Vulgar
Errors
,
then
his
feeding
upon
hearbs
in
the
Desart
.
III.
There
is
no
flesh
so
much
subject
to
putrefaction
,
as
mans
body
,
because
it
abounds
in
heat
and
moisture
,
so
that
oftentimes
some
parts
of
it
doe
putrifie
before
the
soul
leave
it
,
which
cannot
so
long
preserve
it
from
corruption
,
as
salt
,
spices
,
the
juice
of
Cedar
,
and
other
means
by
which
the
AEgyptians
used
to
embalm
their
dead
bodies
.
For
indeed
heat
and
siccity
are
enemies
to
putrefaction
;
therefore
where
the
ambient
air
(
which
is
properly
moist
)
is
excluded
,
there
the
bodies
remain
unputrified
.
Hence
the
bodies
which
are
digged
out
of
the
hot
and
dry
sands
in
Egypt
,
have
there
continued
many
hundreds
of
years
uncorrupted
.
Alexanders
body
lay
many
days
unburied
and
unbalmed
,
yet
stunk
not
,
but
smelled
odoriferously
,
because
he
had
dried
up
the
superfluous
moisture
of
his
body
,
by
continual
drinking
of
strong
and
fragrant
wines
.
There
be
also
some
wines
that
preserve
dead
bodies
uncorruptible
,
by
reason
of
their
cold
and
exsiccating
quality
.
So
we
read
in
the
Indian
stories
,
that
upon
the
Mountains
of
Chily
,
bodies
have
been
found
dead
there
,
which
have
many
years
without
corruption
continued
.
The
first
detectors
of
those
Countries
found
it
so
by
experience
;
for
many
of
them
were
killed
by
the
piercing
subtil
quality
of
those
winds
,
and
preserved
from
putrefaction
by
the
excessive
drinesse
thereof
.
I
have
read
of
Horsemen
sitting
on
Horse-back
,
with
their
bridles
in
their
hands
,
yet
dead
many
months
before
without
any
corruption
.
It
is
also
the
opinion
of
som
,
that
bodies
thunder-struck
do
not
putrifie
.
I
am
apt
to
believe
,
that
either
they
putrifie
not
at
all
,
or
not
in
a
long
time
,
because
of
the
exsiccating
quality
of
the
sulphurous
vapour
which
comes
from
the
thunder
and
lightning
.
But
there
is
nothing
more
apt
to
preserve
dead
bodies
from
corruption
,
then
the
juice
of
Cedar
,
therefore
much
used
among
the
Ancients
,
both
in
preserving
of
their
books
and
bodies
;
which
by
reason
of
their
extream
bitternesse
and
driing
quality
,
gives
life
to
the
dead
,
and
death
to
the
living
,
extinguishing
the
temporary
life
of
the
body
,
and
in
recompence
giving
it
immortality
.
So
then
we
see
that
siccity
is
the
main
enemy
to
putrefaction
,
which
is
the
cause
the
Peacocks
fl●sh
is
not
fo
apt
to
putrifie
as
of
other
creatures
,
because
of
its
drinesse
,
as
Saint
Augustine
in
the
City
of
God
sheweth
,
who
speaks
of
a
Peacock
which
in
a
whole
year
did
not
putrifie
.
The
diet
also
is
a
great
help
to
further
or
retard
putrefaction
;
for
they
that
feed
plentifully
on
flesh
,
fish
,
or
other
humid
meats
,
which
breed
much
blood
and
humours
,
are
apter
to
putrifie
then
those
who
feed
sparingly
on
hard
and
dry
meats
.
In
the
siege
of
Amida
,
by
Sapor
the
Persian
King
,
this
difference
was
found
;
for
the
European
bodies
,
who
lay
four
days
unburied
,
did
in
that
time
so
putrifie
,
that
they
could
scarce
be
known
:
but
the
Persian
bodies
were
grown
hard
and
dry
,
because
of
their
hard
and
dry
food
,
having
contented
themselvs
with
bread
made
of
Naesturtiu●●
,
which
we
call
Cresses
,
or
nose-smart
,
an
hot
and
dry
hearb
.
Concerning
the
stone
Sarcophagus
which
consumes
flesh
in
forty
days
,
as
Pliny
witnesseth
,
l.
36.
c.
17.
is
no
fable
;
for
Scaliger
writes
,
(
Exerc.
132.
)
that
in
Rome
,
and
in
the
Town
where
he
then
was
,
the
dead
bodies
were
consumed
in
eight
days
.
But
the
stone
Chernites
is
a
preserver
of
flesh
from
corruption
;
therefore
the
Tomb
of
Darius
was
made
of
it
.
The
like
is
written
of
the
hearb
Clematis
,
or
Vinca
pervinea
,
which
resisteth
putrifaction
;
therefore
of
old
they
used
to
binde
the
heads
of
young
men
and
maids
deceased
with
garlands
of
this
hearb
.
And
Korrimanus
(
de
mirac
.
mortuorum
)
speaks
of
a
dead
head
so
crowned
with
this
hearb
,
which
in
the
year
1635.
being
taken
out
of
the
grave
,
was
found
uncorrupted
.
And
as
dead
bodies
embalmed
with
spices
,
are
preserved
from
corruption
;
so
by
the
fame
dead
bodies
,
men
are
oftentimes
preserved
alive
:
for
that
stuffe
which
proceeds
from
them
,
called
by
the
Arabians
Mumia
,
is
an
excellent
remedy
against
diseases
arising
from
cold
and
moisture
.
Francis
the
first
carried
always
some
of
it
about
him
.
It
was
found
in
the
Tombs
of
those
Princes
who
had
been
imbalmed
with
rich
spices
;
but
that
which
is
found
in
ordinary
graves
,
is
not
the
true
Mumia
,
but
false
,
uselesse
,
or
rather
pernicious
for
the
body
,
as
not
being
of
the
same
materials
that
the
true
Mumia
was
.
IV.
That
the
presence
of
a
dear
friend
standing
by
a
dying
man
,
will
prolong
his
life
a
while
,
is
a
thing
very
remarkable
and
true
,
and
which
I
found
by
experience
:
for
about
tenne
years
ago
,
when
my
aged
Father
was
giving
up
the
ghost
,
I
came
towards
his
beds
side
,
he
suddenly
cast
his
eyes
upon
me
,
and
there
fixed
them
;
so
that
all
the
while
I
stood
in
his
sight
,
he
could
not
die
till
I
went
aside
,
and
then
he
departed
.
Doubtless
,
the
sympathy
of
affections
,
and
the
imagination
working
upon
the
vital
spirits
,
kept
them
moving
longer
then
otherwise
they
would
have
done
;
so
that
the
heart
the
seat
of
affection
,
and
the
brain
the
hous
of
imagination
,
were
loth
to
give
off
,
and
the
spirits
in
them
,
to
rest
from
their
motion
,
so
long
as
they
had
an
object
wherein
they
delighted
.
The
like
I
have
read
of
others
:
And
truly
the
sympathy
of
affections
,
and
strength
of
imagination
is
admirable
,
when
the
mind
is
able
to
presage
the
death
or
danger
of
a
friend
though
a
great
way
off
.
This
also
I
found
in
my self
:
For
once
I
suddenly
fell
into
a
passion
of
weeping
,
upon
the
apprehension
I
took
that
my
dear
friend
was
dead
whom
I
exceedingly
loved
for
his
vertues
,
and
it
fell
out
accordingly
as
I
presaged
;
for
he
died
about
the
same
hour
that
I
fell
into
that
weeping
fit
,
and
we
were
at
that
time
60
miles
asunder
,
nor
could
I
tell
certainly
,
that
he
was
dead
till
two
days
after
.
Thus
to
some
the
death
of
friends
is
presaged
by
bleeding
at
the
nose
,
and
sudden
sadness
,
by
dreams
,
and
divers
other
ways
,
which
the
learned
Poet
was
not
ignorant
of
when
he
saith
,
Agnovit
longe
gemitum
praesaga
m●li
mens
.
AEn
.
l.
10.
So
by
the
Greek
Poet
the
soul
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
soothsayer
of
evil
:
The
cause
of
this
the
Gentiles
ascribed
to
the
Sun
,
which
they
held
to
be
the
Soul
,
and
our
souls
sparks
of
that
great
Lamp
▪
A
Plato●●cal
conceit
which
thought
mens
souls
to
bee
m●terial●
we
were
better
ascribe
this
to
the
information
of
that
Angel
which
attends
us
.
V.
That
which
Herodotus
(
in
Thalia
c.
3.
)
writes
of
this
difference
between
the
Persian
and
the
AEgyptian
skuls
,
may
be
no
fable
;
for
in
the
wars
between
them
such
as
were
killed
on
either
side
,
were
buried
apart
:
after
their
bodies
were
putrified
,
it
was
found
that
the
Persian
skuls
were
soft
,
but
the
AEgyptians
so
hard
,
that
you
could
scarce
break
them
with
a
stone
.
The
reason
of
this
might
be
,
because
the
AEgyptians
used
from
their
childhood
to
cut
their
hair
,
and
to
go
bareheaded
;
so
that
by
the
Sun
their
skuls
were
hardned
.
Hence
it
was
,
that
few
among
them
were
found
bald
;
but
the
Persians
who
wore
long
hair
,
and
had
their
heads
always
covered
,
must
needs
have
had
soft
skuls
,
by
reason
the
humidity
was
kept
in
,
and
not
suffered
to
evaporate
,
nor
the
Sun
permitted
to
harden
them
.
CHAP.
II.
1.
The
benefits
of
sleep
,
and
reasons
why
some
sleep
not
.
2.
Why
dead
bodies
after
the
ninth
day
swim
.
Why
dead
and
sleeping
men
heavier
then
others
;
why
a
blown
bladder
lighter
then
an
empty
.
3.
Strange
Epidemical
diseases
and
deaths
.
The
force
of
smels
.
The
Roses
smell
.
4.
Strange
shapes
,
and
multitudes
of
worms
in
our
bodies
.
5.
The
French
disease
,
and
its
malignity
.
The
diseases
of
Brasil
.
WHereas
Sleep
is
one
of
Natures
chiefest
blessings
for
refreshing
of
our
wearied
spirits
,
repairing
of
our
decayed
strength
;
moistning
of
our
feebled
limbs
,
as
the
Poet
speaks
,
fessos
.
sopor
irrigat
artus
,
(
Virg.
AEn
3.
&
4.
)
for
easing
of
our
diurnal
cares
,
Positi
somno
sub
nocte
silenti
,
lenibant
c●r●s
&
corda
oblita
laborum
.
And
therefore
is
,
as
Euripides
cals
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
remedy
of
our
evils
.
And
whereas
in
sleep
the
heart
is
at
rest
,
as
Aristotle
rightly
said
,
(
though
Galen
who
understood
him
not
,
checks
him
for
it
)
from
feeling
,
understanding
,
and
inventing
,
though
not
from
life
and
motion
;
I
say
,
whereas
by-sleep
we
have
so
many
benefits
,
it
is
a
wonder
that
any
should
bee
found
to
live
a
long
time
without
sleep
.
Yet
I
read
in
Fernelius
(
Pathalog
.
l.
5.
ca.
2.
)
of
one
who
lived
fourteen
moneths
without
any
rest
.
And
it
is
more
strange
what
Heurinus
(
Praxis
,
l.
2.
c.
7.
records
of
Nizolius
,
that
painful
Treasurer
of
Cicero's
words
and
phrases
,
who
lived
ten
years
without
sleep
.
Mecaenas
was
sleeplesse
three
years
,
saith
Pliny
.
Laurentius
in
his
Tract
of
Melancholy
,
knew
some
who
could
not
sleep
in
three
moneths
;
the
reason
of
this
might
be
,
1.
The
heat
and
drinesse
of
the
brain
,
as
is
usual
in
decrepit
and
melancholy
men
:
2.
The
spareness
of
〈◊〉
,
so
that
no
vapours
could
be
sent
up
to
moisten
the
brain
or
nerves
.
3.
The
want
of
exercise
and
motion
;
for
sedentary
men
are
least
given
to
sleep
.
4.
Continual
cogitation
and
intention
of
the
phantasie
.
5.
And
adust
melancholy
humours
.
6.
Accompanied
with
continual
fears
,
horrid
and
distemperate
phantas●es
,
representing
to
the
mind
unpleasant
objects
.
II.
Why
dead
bodies
after
the
ninth
day
swim
upon
the
water
,
may
seem
strange
,
seeing
till
then
they
lie
hid
under
the
water
.
Cardan
(
de
subtil
.
l.
8.
)
gives
this
reason
,
Because
between
the
Peritoneum
and
Omentum
flatulent
matter
is
ingendred
,
as
appears
by
the
great
swelling
of
the
belly
.
Now
this
flatulent
matter
is
begot
of
humidity
dissolved
by
heat
,
which
heat
is
procreated
of
putrifaction
.
Besides
,
we
see
that
putrified
bodies
,
as
eggs
,
fruit
,
wood
,
grow
light
,
because
their
solid
parts
being
consumed
,
what
remains
are
porous
and
full
of
air
:
for
experience
teacheth
us
,
that
the
more
porous
and
aereal
the
body
is
,
the
lighter
it
is
,
and
lesse
apt
to
sink
;
and
perhaps
may
bee
the
reason
why
that
body
which
wants
the
Spleen
swimmeth
,
not
being
a
porous
light
substance
:
And
those
men
who
have
capacious
lungs
to
hold
much
air
,
can
dive
and
live
longer
in
the
water
then
others
.
And
surely
some
people
whose
bodies
are
active
,
subtile
,
and
quick
,
will
not
sink
so
soon
as
men
of
duller
spirits
.
Such
were
the
Thebii
,
a
people
which
could
not
sink
;
so
that
it
is
a
vain
way
to
conclude
those
to
be
Witches
,
who
do
not
presently
sink
.
Hence
also
it
is
plain
,
that
dead
bodies
are
heavier
then
living
,
though
Dr.
Brown
(
of
Errors
,
l.
4.
c.
7.
)
contradict
this
,
because
he
found
no
difference
between
a
Mouse
and
a
Chick
being
dead
and
alive
,
in
respect
of
gravity
.
A
weak
reason
to
reckon
a
received
truth
among
his
vulgar
errors
;
for
though
there
were
no
sensible
difference
in
such
little
animals
,
which
have
but
few
spirits
,
yet
in
men
which
are
of
a
greater
bulk
,
&
in
whom
do
abound
vital
and
animal
spirits
,
to
say
there
is
no
difference
of
gravity
in
their
life
and
death
,
is
to
contradict
sense
and
reason
;
for
every
woman
that
attends
upon
sick
men
,
knows
that
they
are
more
pondrous
when
dead
,
then
when
alive
,
being
used
to
lift
and
turn
them
.
Reason
also
grounded
on
experience
,
teacheth
us
,
that
those
bodies
are
lightest
in
which
air
is
predominant
;
therefore
doubtlesse
where
there
is
store
of
such
pure
and
refined
air
as
the
spirits
are
,
there
must
be
lesse
gravity
,
then
where
they
are
wanting
:
his
Error
is
grounded
on
a
false
supposition
,
in
thinking
there
is
gravity
in
the
spirits
themselves
,
because
they
participate
of
corporeity
,
as
if
gravity
v●ere
an
essential
property
of
bodies
,
whereas
there
is
no
gravity
in
the
pure
fire
,
nor
in
the
Stars
and
Heavens
,
and
yet
these
are
bodies
.
Besides
,
if
the
spirits
had
any
gravity
in
them
,
it
must
follow
,
that
living
bodies
are
heavier
then
dead
carcasses
,
which
is
absurd
to
think
.
Again
,
I
would
know
,
why
inebriated
Apoplectical
and
swouning
persons
are
heavier
then
others
;
is
it
not
because
their
spirits
fail
,
and
they
resemble
dead
men
?
And
so
in
sleep
the
brother
of
death
the
body
is
heavier
;
every
Nurse
that
carrieth
her
child
in
her
arms
will
tell
him
this
.
Why
doth
a
man
fall
down
in
his
sleep
,
who
stood
upright
when
he
was
awaked
,
If
he
be
not
heavier
then
he
was
?
The
Scripture
acknowledgeth
,
that
even
the
Apostles
eyes
were
heavy
when
they
were
sleepy
.
And
whereas
he
proveth
the
spirits
to
add
weight
to
the
body
,
becaus
a
man
that
holds
his
breath
is
weightier
while
his
lungs
are
full
,
then
upon
expiration
:
And
a
bladder
blown
is
heavier
then
one
empty
.
I
answer
,
that
I
could
never
find
this
experiment
true
,
though
I
have
made
trial
.
2.
It
seems
to
be
false
,
because
the
blown
bladder
will
swim
when
the
empty
one
sinks
.
3.
If
I
should
yeild
him
this
,
yet
his
sequel
is
nought
,
except
he
can
prove
the
animal
spirits
in
a
mans
body
,
to
be
as
thick
and
course
as
the
grosse
vapour
which
is
blown
into
the
bladder
,
which
is
neither
air
in
name
nor
purity
,
much
less
to
bee
compared
to
those
subtil
spirits
,
which
are
so
pure
and
apt
to
vanish
,
that
nature
was
forced
to
inclose
them
within
the
thick
walls
of
the
nerves
.
So
likewise
the
air
retained
in
the
lungs
,
may
perhaps
add
weight
to
the
body
,
because
the
longer
it
stays
there
,
the
more
it
degenerates
into
a
thick
vapour
,
by
reason
of
the
bodies
moisture
,
and
so
may
become
ponderous
.
III.
God
is
pleased
many
times
to
punish
whole
Nations
by
extraordinary
epidemical
diseases
,
for
the
sins
of
the
people
.
So
was
England
visited
with
a
sweating
sicknesse
;
so
was
Poland
with
that
disease
called
Plica
,
of
which
we
have
spoken
;
so
was
Ethiopia
(
as
is
already
said
)
visited
with
the
Lousie
disease
.
Forestus
(
Observ.
medic
.
part
.
3.
)
records
,
that
in
Syracusa
,
there
was
an
universal
disease
,
called
the
hungry
sicknesse
,
in
which
people
did
continually
desire
to
eat
,
and
were
never
satisfied
.
Of
this
multitudes
died
;
at
last
it
was
observed
,
that
this
disease
proceeded
of
Worms
,
which
were
expelled
by
Bolarmenick
and
Treacle
.
And
Hollerius
reports
,
that
at
Beneventum
many
died
of
intolerable
pains
in
the
head
,
caused
by
Worms
ingendred
there
,
who
also
mentions
one
Italian
,
who
by
smelling
much
to
the
hearb
Basil
,
had
a
Scorpion
which
bred
in
his
brain
,
and
killed
him
;
this
is
not
impossible
if
wee
consider
,
that
according
to
the
disposition
of
the
p●trified
matter
,
and
the
preparations
made
for
introduction
of
the
form
,
divers
shapes
of
creatures
are
begot
;
and
it
seems
there
is
a
great
sympathy
between
the
Basil
and
the
Scorpion
,
which
did
facilitate
the
generation
:
neither
are
we
ignorant
what
force
there
is
in
smells
,
both
to
breed
and
expel
diseases
;
and
even
to
prolong
and
shorten
life
;
as
appears
in
divers
Histories
,
of
some
that
have
died
with
the
smell
of
coals
,
others
of
new
wort
or
ale
,
as
those
two
Monks
recorded
by
Forestus
(
Observ.
medic
.
part
.
1.
)
although
I
suppose
it
was
not
so
much
the
smell
as
the
smoak
of
the
coals
and
vapours
of
the
air
that
suffocated
the
spirits
;
yet
such
is
the
force
of
smells
,
that
som
have
been
purged
by
passing
by
or
entring
into
Apothecaries
shops
,
whilest
they
were
preparing
purgative
medicaments
;
And
divers
with
the
smell
of
the
purges
which
they
carried
in
their
hands
,
have
been
as
much
purged
,
as
if
they
had
taken
the
whole
substance
.
But
this
I
ascribe
not
so
much
to
the
smell
(
which
is
a
meer
accident
,
and
cannot
passe
from
one
substance
to
another
,
but
is
in
some
subjects
wherein
it
is
inherent
)
as
to
the
subtile
vapours
which
from
the
physick
being
smelled
,
convey
the
smell
to
the
body
.
The
same
reason
may
be
given
why
some
are
offended
with
smells
which
to
others
are
pleasant
;
so
I
have
read
of
Francis
the
firsts
Secretary
,
who
was
forced
to
stop
his
nosthrils
with
bread
when
there
were
any
apples
at
table
:
and
so
offensive
was
the
smell
thereof
to
him
,
that
if
one
had
held
an
apple
neer
his
nose
,
he
would
fall
a
bleeding
.
Marcel
.
Danat
.
adm.
hist.
l.
6.
c.
4.
And
Cardinal
Carafa
did
so
abhor
the
smell
of
roses
,
which
of
all
smells
is
most
delightful
to
man
,
that
during
the
rose
time
he
durst
not
go
out
of
his
doors
,
for
fear
of
encountring
with
that
smell
;
nor
did
he
suffer
any
to
come
within
his
palace
that
had
a
rose
about
him
.
This
I
adscribe
to
the
phantasie
and
naturall
antiphathy
between
him
and
the
rose
:
Such
power
there
is
in
smells
,
that
the
Ancients
ascribed
a
Divinity
to
them
;
and
because
good
smells
do
so
chear
the
spirits
,
hence
they
were
used
in
Temples
both
amongst
Jews
,
Gentiles
,
and
Christians
.
Homer
describes
his
Iuno
by
the
sweetnesse
of
her
smell
,
and
so
doth
Virgil
his
Venus
:
Ambrosiaeque
comae
divinum
vertice
odorem
spiravere
;
the
like
doth
Plutarch
his
Isis
,
and
so
doth
Ovid
:
Mansit
odor
,
possis
scire
fuisse
Deam
.
But
for
the
Rose
there
may
be
some
manifest
causes
why
its
smell
may
bee
offensive
:
for
some
brains
are
extraordinary
cold
,
some
extraordina●y
dry
,
and
whose
olfactive
passages
are
wider
then
usually
;
to
such
the
smell
of
Roses
may
be
hurtful
,
because
the
●ose
hath
but
a
weak
heat
,
or
rather
is
refrigerative
,
as
Dioscorides
thinks
which
may
comfort
the
hot
,
but
not
the
cold
brain
.
And
if
the
brain
be
dry
,
&
the
passages
wide
,
the
smel
doth
too
suddenly
affect
it
,
which
may
procure
an
aking
.
but
why
Hysterical
women
,
and
such
as
are
troubled
with
the
Mother
,
are
apt
to
swoun
at
the
smell
of
Roses
and
Lillies
,
and
other
sweet
odours
,
is
,
because
the
Matrix
delighteth
in
these
smells
,
and
therefore
riseth
toward
them
,
to
the
danger
of
suffocation
;
whereas
it
is
suppressed
by
strong
and
unpleasant
odours
.
There
are
indeed
in
the
rose
different
parts
,
which
have
different
qualities
,
but
the
predominant
are
moistning
and
coldness
;
whence
to
cold
and
moist
brains
,
the
smell
is
not
proper
,
but
to
hot
brains
the
rose
is
comfortable
:
therefore
the
Ancients
in
their
drinking
matches
,
used
to
wear
rose
garlands
,
and
to
lie
upon
beds
of
rose-leaves
for
refrigeration
.
Mitte
sectari
rosa
quo
locorum
sera
moretur
.
Horat.
l.
1.
IV.
It
is
almost
incredible
,
what
is
written
of
the
multitudes
,
divers
shapes
,
and
length
of
worms
bred
in
our
bodies
,
if
we
had
not
the
testimony
of
so
many
grave
Physitians
to
prove
this
.
Forestus
out
of
Hostim
(
Obs.
Med.
part
.
1.
Obs.
2.
)
shews
,
that
at
Beneventum
in
Italy
,
there
was
a
great
mortality
,
which
much
troubled
the
Physitians
,
not
knowing
the
cause
thereof
,
till
they
opened
one
of
the
dead
bodies
,
in
whose
brain
they
found
a
red
worm
yet
alive
:
This
they
tried
to
kill
by
divers
medicaments
,
such
as
are
prescribed
against
worms
,
but
no●e
of
them
could
kill
it
.
At
last
they
boiled
some
slices
of
Radish
in
Malago
wine
,
and
with
this
it
was
killed
.
He
shews
also
,
that
one
being
cured
of
the
French
malady
,
was
notwithstanding
still
tormented
with
the
head-ach
,
till
his
skull
by
advice
was
●p●n●d
;
under
which
,
upon
the
Dura
mater
,
was
found
a
black
wo●m
,
which
being
taken
out
and
killed
,
he
was
cured
.
Brasavola
records
,
(
in
16.
Aphoris
.
l.
3.
Hippocr
.
)
that
an
old
man
of
82
years
,
by
a
potion
made
of
Scordium
and
sea-moss
,
voided
five
hundred
worms
,
which
was
the
more
strange
in
so
old
a
man
,
whose
body
must
needs
have
been
cold
and
dry
;
yet
it
seems
he
wanted
not
putrified
matter
enough
to
breed
them●
Alexander
Benedict
speaks
of
a
young
maid
,
who
lay
speechless
eight
days
with
her
eyes
open
,
and
upon
the
voiding
of
forty
two
worms
,
recovered
her
health
,
(
lib.
de
verit
.
&
rerum
.
)
Carda●
records
,
that
Erasmus
saw
an
Italian
,
who
spoke
perfect
Dutch
,
which
he
never
learned
,
so
that
he
was
thought
to
bee
possessed
;
but
being
rid
of
his
worms
,
recovered
,
not
knowing
that
he
ever
●pake
Dutch.
It
is
not
impossible
in
extasies
,
phrensies
,
and
transes
,
for
men
to
speak
unknown
tongues
,
without
witchcraft
or
inspiration●
if
we
consider
the
excellency
and
subtilty
of
the
soul
,
bein●●
sequestred
from
corporeal
Remora's
,
and
so
much
the
rather
,
if
with
Plato
,
we
hold
that
all●onr
knowledge
is
but
reminiscency
.
Ambrose
▪
Parry
(
lib.
19.
c.
3.
)
sheweth
,
that
a
woman
voided
out
of
an
imposthume
in
h●r
belly
;
a
multitude
of
worms
about
the
bigness
of
ones
finger
,
with
sharp
heads
,
which
had
pierced
her
intestins
.
Forestus
(
l.
7.
Obs.
35.
)
tells
us
of
a
woman
in
Delph
,
who
in
3
several
days
voided
3
great
worms
out
of
her
navel
;
and
not
long
after
was
delivered
of
a
Boy
;
and
then
seven
days
after
that
,
another
:
t
ad
.
Dunus
,
speaks
of
a
Switzer
woman
,
who
voided
a
piece
of
a
worm
five
ells
long
,
without
head
and
tail
,
having
scales
like
a
Snake
.
After
this
she
voided
another
bred
in
her
bowells
,
which
was
above
twenty
ells
long
.
This
poor
woman
was
tortured
so
long
as
she
was
fasting
;
but
when
she
ate
,
she
had
some
ease
.
I
●ould
set
down
here
many
other
stories
of
Worms
,
voided
out
of
mens
bodies
,
some
having
the
shape
of
Lizards
,
some
of
Frogs
,
some
hairy
and
full
of
feet
on
both
sides
,
some
voided
by
the
eyes
,
some
by
the
ears
,
some
by
vomiting
,
some
by
the
stool
,
some
by
urine
,
some
by
imposthumes
,
but
I
will
not
be
tedious
;
these
may
suffice
to
let
us
know
of
what
materials
this
body
of
ours
,
which
we
so
much
pamper
,
is
composed
,
and
how
little
cause
we
have
to
be
sollicitous
for
the
back
and
belly
;
and
withal
let
us
stand
in
awe
of
God
,
who
when
he
pleaseth
can
for
our
sins
,
plague
us
with
vermin
in
our
bodies
whiles
we
are
yet
alive
.
V.
I
said
before
,
that
divers
Countries
had
their
peculiar
diseases
;
the
French
sickness
as
we
now
call
it
,
was
peculiar
to
the
Americans
,
and
not
known
to
this
part
of
the
world
;
but
Christopher
Columbus
,
brought
it
from
America
to
Naples
.
Now
it
is
become
common
,
and
yet
no
disease
more
pernicious
,
and
which
breeds
more
dangerous
symptoms
and
tortures
in
the
body
.
This
is
that
great
scourge
with
which
God
whips
the
wantonnesse
of
this
lascivious
age
:
not
without
cause
is
this
called
the
Herculean
disease
,
so
hard
to
be
overcome
,
and
the
many
headed
Hydra
:
the
poison
of
it
is
so
subtile
,
that
not
only
it
doth
wast
the
noble
parts
,
and
spoils
the
skin
even
to
the
losse
of
all
the
hairs
both
of
head
,
beard
,
and
eye-brows
,
besides
the
many
swellings
and
bunches
it
causeth
,
it
pierceth
also
into
the
very
bones
,
and
rots
them
,
as
Fernelius
fully
describes
.
(
De
abdit
.
rer.
causis
,
l.
2.
)
I
have
read
of
some
who
have
been
suddenly
struck
blind
with
the
infection
thereof
.
Zacuta
mentions
one
who
was
so
blinded
that
he
could
never
recover
his
sight
again
.
And
another
who
was
troubled
with
an
Ophthalmy
,
the
poison
of
which
was
so
vi●lent
and
subtile
,
that
it
infected
the
Chyrurgion
that
cured
him
;
(
Prax.
mira
.
l.
2.
)
by
which
it
appears
this
disease
is
infectious
at
a
distance
.
There
is
another
peculiar
disease
in
Brasile
,
called
the
Worm
,
which
comes
with
an
itch
and
inflammation
of
the
fundament
:
if
this
be
taken
in
time
before
the
Fever
comes
,
it
is
easily
cured
by
washing
the
place
affected
,
with
the
juice
of
Lemmons
,
whereof
that
Countrey
abounds
;
but
if
it
be
neglected
till
it
come
to
a
Carbuncle
,
it
is
harder
to
be
cured
,
and
not
without
the
juice
of
Lemmons
and
Tobacco
.
But
if
this
by
carelesnesse
be
omitted
,
no
help
will
then
prevail
;
and
so
the
party
dieth
with
a
thirst
or
fever
,
which
is
strange
.
Not
unlike
to
this
is
that
disease
which
Zacuta
speaks
,
of
one
who
was
tortured
with
a
terrible
pain
in
his
Hip
and
Fundament
,
with
a
violent
Fever
:
upon
this
he
openeth
the
outward
ancle
vein
,
out
of
which
gushed
scalding
blood
,
and
with
it
a
living
Worm
,
the
breadth
of
ones
palm
,
and
so
the
party
was
cured
.
It
seems
the
poison
of
this
Worm
had
reached
into
the
Hemorrid
veins
in
the
fundament
,
which
caused
that
pain
.
Linscho●en
(
in
his
voiages
)
makes
mention
of
another
disease
familiar
to
the
Brasilians
,
called
Pians
,
proceeding
from
their
letchery
;
it
maketh
blisters
bigger
then
the
joynt
of
a
mans
thumb
,
which
run
over
the
whole
body
and
face
.
CHAP.
III.
1.
Centaurs
,
proved
what
they
were
.
2.
Why
the
sight
of
a
Wolfe
causeth
obmutescency
.
3.
Pigmies
proved
.
Gammadim
,
what
.
4.
Giants
proved
:
they
are
not
monsters
.
5.
The
strange
force
of
Fascination
.
The
sympathies
and
antipathies
of
things
.
The
Loadstones
attraction
,
how
hindred
.
Fascination
,
how
cured
.
Fascination
by
words
.
THat
there
have
been
Centaurs
,
that
is
,
Monsters
,
half
Horses
,
and
half
Men
in
the
world
,
I
make
no
question
,
though
Dr.
Brown
,
(
Book
1.
c.
4.
)
reckons
this
among
his
Vulgar
Errors
,
who
should
have
made
a
distinction
between
.
Poetical
fictions
,
and
real
truths
:
For
Centaurs
are
Monsters
,
and
aberrations
from
nature
;
not
the
common
nature
of
all
things
,
which
intends
and
effects
Monsters
,
to
shew
Gods
wrath
against
sin
:
but
from
the
particular
nature
of
those
creatures
of
which
they
are
ingendred
.
Therefore
S.
Ierome
in
the
life
of
Paul
the
Eremite
,
speaks
of
a
Centaur
seen
by
Paul
.
Pliny
Nat.
Hist.
l.
7.
c.
3.
was
an
eye-witnesse
to
this
truth
:
For
he
saw
in
Thessaly
a
Centaur
,
which
was
brought
out
of
Egypt
to
Claudius
Caesar.
Ambrose
Parry
.
(
l.
15.
de
Monstris
)
speaks
of
a
Centaur
which
in
the
year
●254
,
was
brought
forth
at
Verona
:
there
is
no
doubt
then
but
Centaurs
as
well
as
other
Monsters
,
are
produced
,
partly
by
the
influence
of
the
stars
,
and
partly
by
other
causes
,
as
the
ill
disposition
of
the
matrix
,
the
bad
temperature
of
the
seed
,
the
perverse
inclination
of
the
woman
,
the
commixtion
of
seeds
of
divers
kinds
,
sudden
fear
,
bad
diet
,
unwholsome
air
,
and
untimely
Venus
.
But
we
must
not
think
that
these
Centaurs
were
men
,
or
parts
of
men
;
for
they
had
not
a
reasonable
soul
,
and
therefore
not
capable
of
the
resurrection
.
Neither
must
we
think
that
these
had
two
natures
and
essential
forms
in
one
body
,
to
wit
,
of
a
Man
and
a
Horse
:
for
as
every
entity
hath
but
one
specifical
essence
,
so
it
hath
but
one
form
which
giveth
that
essence
;
so
that
one
and
the
same
thing
cannot
be
under
divers
species
in
the
predicament
of
substance
.
And
as
there
cannot
be
two
distinct
forms
,
so
neither
can
there
be
a
mixtion
of
them
in
the
Centaur
:
For
the
form
or
essence
admits
neither
intention
nor
admission
:
Ex
duobus
entibus
per
se
,
non
fit
unum
ens
per
se
;
yet
I
deny
that
there
were
ever
a
generation
of
people
called
Centaurs
,
as
they
are
described
by
the
Poets
;
for
by
this
fiction
they
understood
voluptuous
and
lascivious
men
,
who
by
Hercules
,
that
is
,
men
of
courage
,
wisdom
,
and
strength
,
were
subdued
and
brought
to
civility
,
as
we
have
shewed
elsewhere
(
in
Myst.
Poetico
)
which
fiction
was
occasioned
by
the
first
sight
of
men
on
Horseback
in
Thessaly
.
II.
That
some
men
have
become
speechlesse
at
the
sight
of
a
Wolf
,
is
no
fable
,
if
either
we
consider
the
antipathy
that
is
between
a
Man
and
a
Wolf
,
or
the
malignity
of
that
vapour
which
proceeds
from
the
Wolf
,
or
the
violence
of
a
sudden
fear
which
presently
bringeth
obmutescency
,
as
the
Prince
of
Poets
sheweth
,
(
AEn.
2.
)
Obstupui
steteruntque
comae
&
vox
faucibus
haesit
.
Camerarius
the
Father
(
Prob
1.
Dec.
7.
medit.
Histor.
part
.
2.
Cent.
40.
)
sheweth
in
his
Problems
,
(
which
is
confirmed
by
Philip
his
son
)
that
one
who
had
caught
a
Wolf
in
a
Gin
,
by
comming
too
neer
him
,
was
so
poisoned
by
his
breath
,
that
his
hands
and
face
which
were
naked
,
did
swell
to
a
monstrous
bigness
:
so
that
in
a
long
time
he
could
scarce
be
cured
.
And
what
wonder
is
it
,
that
the
sight
of
a
Wolf
should
make
a
man
speechlesse
,
when
the
shadow
of
the
Hyena
,
will
make
a
Dog
dumb
;
when
a
Horse
,
if
he
smell
but
the
foot-step
or
the
guts
of
a
Wolf
,
will
kick
and
fling
as
if
he
were
mad
,
and
a
Mare
will
cast
her
Colt
,
as
they
witness
who
write
the
Natures
and
Histories
of
beasts
;
therefore
the
Proverb
,
Lupus
in
fabula
,
was
not
grounded
upon
a
fable
.
Dr.
Brown
then
did
unadvisedly
reckon
this
among
his
vulgar
errors
▪
(
3
Book
c.
8.
)
for
I
believe
he
would
find
this
no
error
,
if
he
were
suddenly
surprised
by
a
Wolf
,
having
no
means
to
escape
or
save
himself
;
and
yet
I
do
not
hold
that
every
one
who
is
seen
by
a
Wolf
,
is
dumb
,
becaus
some
are
of
undaunted
spirits
,
and
some
have
the
advantage
of
the
Wolf
,
and
some
are
not
apt
to
be
infected
by
his
breath
;
yet
it
will
not
follow
,
that
it
is
a
vulgar
error
;
if
I
hold
a
man
grows
silent
at
the
sight
of
a
Wolf
,
or
that
he
hath
an
infectious
breath
:
For
it
is
no
vulgar
error
,
to
hold
the
plague
an
infectious
disease
,
and
yet
all
are
not
infected
by
it
.
III.
That
there
have
been
Pigmies
in
the
world
,
that
is
,
people
of
a
cubit
or
two
high
,
so
called
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
cubit
,
and
Troglodits
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
hole
,
for
they
dwelt
in
holes
,
as
Aristotle
sheweth
;
and
Spithamei
from
their
small
stature
,
scarce
exceeding
2
foot
and
a
quarter
:
I
say
,
that
there
have
been
such
,
I
make
no
question
,
when
I
consider
the
multitude
of
eminent
Authours
who
have
writ
of
them
,
and
that
no
reason
was
ever
yet
alledged
to
deny
them
.
Nay
,
it
stands
with
reason
there
should
be
such
,
that
Gods
wisdome
might
be
seen
in
all
sorts
of
magnitudes
:
For
if
there
have
been
Giants
,
why
not
also
Pigmies
,
Nature
being
as
propense
to
the
least
as
to
the
greatest
magnitude
:
Besides
,
the
reasonable
soul●
is
not
extended
in
the
body
of
a
Giant
,
nor
contracted
in
the
body
of
a
Pigmi●
;
but
can
inform
the
one
and
the
other
without
augmentation
and
diminution
.
Nicephorus
(
lib.
hist.
Eccles.
c.
37.
)
affirms
,
that
in
the
time
of
Theodosius
,
was
seen
in
Egypt
a
Pigmie
so
small
of
body
,
that
he
resembled
a
Partridg
;
he
exercised
all
the
functions
of
a
man
,
and
could
sing
tunably
.
Pliny
(
lib.
7.
c.
16.
)
speaks
of
Co●pas
,
whom
Iulia
the
Neece
of
Augustus
kept
still
by
her
;
he
was
not
much
above
two
foot
long
.
He
also
affirms
,
that
under
Augustus
there
lived
Pusio
and
Secundilla
,
whose
bodies
were
preserved
as
miraculous
in
a
monument
within
the
Salustian
Garden
;
they
were
not
much
above
half
a
foot
.
Card●n
relates
(
de
subtil
.
)
that
there
was
in
Italy
a
Pigmie
of
a
cubit
long
,
kept
in
a
Parrets
Cage
.
Many
more
of
these
Pigmies
I
could
alledg
,
but
these
shall
suffice
to
shew
there
have
been
such
.
And
that
there
have
been
a
Nation
of
Pigmies
,
Aristotle
,
Pliny
,
Pomponius
,
Mela
,
Aulus
Gellus
,
Solinus
,
Albertus
magnus
,
and
many
others
will
witness
.
It
is
true
that
Strabo
,
Scaliger
,
and
some
others
have
denied
them
;
and
therefore
Dr.
Brown
reckons
the
opinion
concerning
Pigmies
,
among
his
Vulgar
Errors
:
But
if
the
incredulity
of
two
or
three
Writers
be
enough
to
make
a
Vulgar
Err●r
,
what
a
multitude
of
Errors
will
there
be
?
For
what
truth
is
there
in
the
world
which
by
some
or
other
hath
not
been
doubted
or
denied
?
But
they
say
,
that
the
Assertors
of
this
opinion
,
do
not
agree
about
the
place
of
the
Pigmies
abode
;
some
placing
them
in
India
,
some
in
Ethiopia
,
some
in
Scythia
,
some
in
Greenland
.
I
answer
,
Circumstantial
differences
cannot
overthrow
the
substance
of
a
truth
.
Much
difference
there
is
about
Ophir
,
where
it
stood
,
some
placing
it
in
Sumatra
,
or
Aurea
Chersinesus
,
some
in
Africa
,
some
in
Peru.
So
men
cannot
agree
about
Tharsis
,
some
making
it
a
Town
in
Cilicia
,
others
Carthage
in
Africa
,
some
Tartasius
in
Spain
;
shall
we
hence
infer
that
there
were
never
any
such
places
?
I
am
of
opinion
,
that
because
they
differ
in
the
place
of
the
Pigmies
,
and
not
in
the
thing
it self
,
that
there
were
Pigmies
in
all
the
forementioned
places
.
Buchanan
speaking
of
the
Isles
of
Scotland
,
amongst
the
rest
,
sets
down
the
Isle
of
Pigmies
,
in
which
there
is
a
Church
where
are
yet
digged
up
divers
small
skuls
and
bones
,
answering
to
the
report
of
the
Pigmies
little
bodies
;
so
that
the
inhabitants
and
neighbours
make
no
question
,
but
that
Pigmies
of
old
dwelt
there
.
Re●
.
Scot.
l.
1.
Now
Aristotle
is
so
confident
of
his
Pigmies
,
that
he
plainly
tels
us
it
is
no
fiction
,
but
a
manifest
truth
,
Hist.
animal
.
l.
8.
c.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
it
is
like
that
these
Pigmies
were
all
one
with
the
Nabae
or
Nubae
;
a
people
that
dwelt
about
the
Springs
of
Nilus
,
and
so
they
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
both
these
people
are
said
to
dwell
about
the
Springs
of
Nilus
,
both
were
Troglodits
,
or
dwelt
in
holes
.
And
Nonnesus
in
Photius
is
said
to
have
lighted
upon
these
Pigmies
in
his
Navigation
about
those
places
where
the
Nubae
dwelt
.
Neither
is
it
a
sufficient
reason
to
denie
Pigmies
,
because
some
ridiculous
things
are
written
of
them
,
as
that
they
fight
with
Cranes
upon
the
backs
of
Rams
,
or
Goats
,
though
this
be
ridiculous
,
yet
it
may
be
true
;
for
there
are
some
ridiculous
truths
,
and
some
serious
lies
.
But
if
this
were
a
fable
,
yet
that
there
were
Pigmies
,
may
be
a
truth
:
there
be
many
fictions
made
of
Saturn
,
Iupiter
,
Ianus
,
and
other
Heathens
,
Likewise
of
S.
Christopher
,
S.
George
,
S.
Francis
,
and
many
other
Christians
;
shall
we
therefore
conclude
there
were
never
any
such
men
?
Neither
was
Homer
the
first
that
makes
mention
of
Pigmies
:
for
Ezechiel
long
before
spake
of
them
(
Ezek.
27.11
.
)
for
the
word
Gammadim
is
translated
Pigmies
by
Aquila
,
Vatablus
,
Lyra
,
Arias
Montanus
,
the
vulgar
Latin
,
and
Munster
,
who
affirms
that
all
the
Hebrews
expound
the
word
thus
.
Besides
,
the
Italian
and
Spanish
Translations
use
the
word
Pigmie
,
and
do
not
retain
the
textuary
word
,
as
the
Doctor
thinks
,
though
the
French
and
English
Translations
do
.
Now
why
the
Septuagints
translated
the
word
Gammadim
into
Watchmen
,
I
know
not
,
except
they
meant
those
three
thousand
Pigmies
which
a
certain
King
of
India
did
entertain
for
his
Guard
;
for
though
they
were
small
of
stature
,
yet
they
were
good
Archers
.
IV.
That
there
have
been
Giants
,
that
is
,
men
of
extraordinary
strength
and
stature
,
is
not
to
be
questioned
,
since
they
are
mentioned
in
so
many
Stories
often
in
the
Scripture
:
For
what
were
Og
,
Sampson
,
Goliah
,
and
the
Anakims
,
but
Giants
?
It
is
written
that
Pallas
,
the
Son
of
Evander
,
whom
Turnus
killed
,
was
higher
by
the
head
then
the
Walls
of
Rome
:
For
eight
hundred
years
after
Christ
,
his
body
was
found
near
the
Walls
,
which
being
set
upon
its
feet
,
the
shoulders
thereof
touched
the
Pinacles
of
the
Wall
.
S.
Augustine
(
de
Civit.
Dei
,
l.
15.
c.
9.
)
saw
a
mans
tooth
bigger
then
his
fist
.
Ios.
Acosta
(
Hist.
Ind.
l.
7.
)
shewes
there
were
Giants
in
new
Spain
:
For
he
saw
,
at
Mexico
,
a
tooth
as
big
as
a
mans
fist
.
About
the
Straights
of
Magellan
there
are
Giants
ten
or
eleven
foot
high
.
(
Acost
.
l.
1.
c.
9.
)
The
bones
of
Giants
found
in
Peru
,
are
thrice
as
big
as
the
Indians
.
Cambden
tells
us
of
two
teeth
sound
in
Essex
,
which
would
make
two
hundred
of
ours
.
And
if
you
will
believe
Nunesius
the
Jesuit
,
(
de
rebus
Iapan
)
the
King
of
China
was
guarded
with
Giants
,
which
are
also
the
Porters
of
his
chief
City
.
I
will
say
nothing
of
the
Giants
mentioned
by
Pliny
,
Plutarch
,
Herodotus
,
and
others
.
Before
the
Flood
there
were
greater
store
of
them
then
since
,
because
the
vigour
of
the
Sun
,
the
fertility
of
the
earth
,
the
goodnesse
of
food
,
and
the
feed
of
generation
did
decay
.
But
we
must
not
think
that
Giants
and
Pigmies
are
Monsters
,
seeing
they
are
not
the
errors
of
nature
,
which
aimeth
at
their
generation
,
according
to
the
proportion
of
seed
,
which
admits
of
extension
and
remission
:
But
if
the
quantity
be
such
,
that
the
functions
of
man
are
hindred
,
such
may
be
called
Monsters
,
as
that
young
Giant
at
Millan
,
which
Scaliger
saw
,
(
Exerc.
263.
)
which
was
so
tall
,
that
he
could
not
stand
,
but
lie
along
,
extending
his
body
the
length
of
two
beds
joyned
together
.
What
the
Greeks
have
feigned
of
the
Giants
,
I
have
spoken
elsewhere
,
Mystag
.
Poet.
V.
That
divers
diseases
are
procured
by
fascination
,
that
is
,
by
a
malignant
look
,
or
aspect
,
is
manifest
by
innumerable
testimonies
of
good
Authours
.
Now
fascination
is
twofold
,
Diabolical
and
Physical
,
or
Natural
:
Of
the
former
I
doe
not
speak
,
but
of
the
latter
,
which
causeth
diseases
,
not
by
the
look
,
or
sight
it self
,
which
consisteth
rather
in
reception
with
Aristotle
,
then
in
emission
with
Plato
,
(
although
I
deny
not
some
kind
of
emission
there
is
)
,
but
I
say
,
fascination
causeth
diseases
three
ways
:
First
,
when
the
horrid
and
truculent
look
of
a
malicious
deformed
Hag
affrights
children
and
tender
natures
;
upon
which
proceeds
an
agitation
and
sudden
commotion
of
the
spirits
and
humours
,
whence
ensueth
diseases
.
Secondly
,
by
some
malignant
vapour
,
breath
,
or
spirit
from
the
eye
or
mouth
.
Thirdly
,
by
a
secret
antipathy
:
so
there
are
who
will
swoun
and
sweat
at
the
sight
of
certain
meats
which
they
abhor
:
And
indeed
sympathies
and
antipathies
there
are
almost
in
every
Simple
which
we
receive
for
physick
,
as
Fernelius
(
de
abdit
.
rer.
caus
.
l.
2.
shews
:
)
hence
it
is
,
that
some
things
purge
onely
the
Spleen
,
some
the
Liver
,
some
the
Breast
only
.
Hence
also
the
Cantharides
are
offensive
to
the
Bladder
,
Lepus
marinus
to
the
Lungs
:
But
that
History
is
strange
which
is
recorded
by
Francis
Mendosa
(
lib.
4.
de
Flor.
Philos.
Problem
.
11.
)
of
the
Duke
of
Brigantia's
one-eyed
servant
,
who
with
his
eye
could
make
any
Falcon
or
Sparrow-Hawk
in
their
●light
●all
down
to
the
ground
as
if
they
were
dead
:
this
could
not
bee
by
any
malignant
vapour
that
did
reach
so
high
:
it
must
bee
therefore
a
strange
antipathy
,
of
which
we
can
give
no
more
reason
,
then
why
the
Load-stone
draws
Iron
,
or
draws
it
not
when
touched
with
Garlick
.
Why
the
stone
Selenites
,
as
Fernelius
shewes
,
touching
the
skin
,
should
stay
bleeding
in
any
part
of
the
body
:
or
why
the
Ring
in
which
it
is
set
,
being
put
on
the
third
finger
,
stays
the
Dysentery
within
an
howre
:
Why
Rhubarb
and
Scamony
purgeth
choler
;
Epithemium
,
Polypodium
and
Sena
,
melancholy
;
Agarick
phlegme
:
and
why
Quick-silver
delights
so
much
in
gold
:
Why
the
shadow
of
the
Fraxinus
or
wilde-Ash
is
so
pernicious
to
Serpents
.
Why
there
is
such
antipathies
and
sympathies
among
Hearbs
&
Trees
.
I
know
what
I
said
but
now
(
Book
2.
c.
3.
)
of
the
Garlick
in
hindring
the
Load-stones
attraction
,
is
contradicted
by
Doctor
Brown
,
and
before
him
by
Baptista
Porta
;
yet
I
cannot
believe
that
so
many
famous
Writers
who
have
affirmed
this
property
of
the
garlick
,
could
be
deceived
;
therefore
I
think
that
they
had
some
other
kinde
of
Load-stone
,
then
that
which
we
have
now
.
For
Pliny
and
others
make
divers
sorts
of
them
,
the
best
whereof
is
the
Ethiopian
.
Though
then
in
some
Load-stones
the
attraction
is
not
hindred
by
garlick
,
it
follows
not
that
it
is
hindred
in
none
;
and
perhaps
our
garlick
is
not
so
vigorous
,
as
that
of
the
Ancients
in
hotter
Countries
;
yet
I
finde
,
that
not
onely
by
garlick
is
this
attraction
hindred
,
but
also
by
fire
,
rust
,
oyl
,
and
other
fat
things
,
also
by
the
presence
of
another
Load-stone
;
and
that
as
it
draws
the
Steel
with
one
end
,
so
it
repels
it
with
the
other
.
But
to
return
to
our
Fascination
,
that
it
is
caused
by
an
occult
quality
,
is
plain
,
because
it
is
cured
by
another
occult
quality
:
For
Mendosa
(
Prob.
11.
)
sheweth
,
that
it
is
known
by
experience
how
Fascination
is
cured
by
the
foot
of
a
Mole
or
Wont
laid
to
the
childes
forehead
,
which
can
be
nothing
else
but
a
natural
antipathy
:
and
that
Fascination
is
caused
by
a
contagious
breath
infecting
the
aire
,
is
plain
,
by
the
story
of
the
Basilisk
killing
with
his
look
or
breath
rather
,
at
a
distance
.
There
is
also
a
Fascination
by
words
,
which
the
Poet
mentions
,
Ecl.
11.
Qui
ne
ultra
placitum
laudarit
,
Bac●●are
frontem
Cingite
,
ne
vati
noceat
mala
lingua
futuro
.
We
know
there
is
great
efficacy
in
words
to
move
the
affections
,
upon
which
the
spirits
and
humours
of
the
body
are
disturbed
,
which
causeth
oftentimes
diseases
.
CHAP.
IV.
1.
Strange
stones
bred
in
mens
bodies
.
2.
Children
nourished
by
Wolves
and
other
Beasts
.
3.
Poison
taken
without
hurt
.
Poison
eaters
may
infect
,
how
.
How
Grapes
and
other
Plants
may
bee
poisoned
.
4.
Of
strange
Mola's
.
Bears
by
lieking
,
form
their
Cubs
,
the
Plastick
faculty
still
working
.
THERE
is
nothing
more
strange
in
mans
body
,
then
the
generation
of
stones
,
whereof
there
be
so
many
and
diversly
shaped
▪
in
the
joints
stones
are
bred
by
the
gout
,
called
therefore
Lapidosa
Chiragra
;
stones
are
bred
ordinarily
in
the
kidneys
and
bladder
,
of
slimy
matter
by
the
heat
of
these
parts
;
some
are
ingendred
in
the
Liver
and
Spleen
;
some
also
in
the
heart
.
Hollerius
speaks
(
Com.
1.
in
lib.
6.
Sect.
2.
Aphor.
4.
)
of
a
woman
which
died
of
an
imposthume
in
the
heart
,
wherein
were
found
two
stones
;
in
the
heart
of
Maximilian
the
second
Emperour
,
were
found
three
stones
,
which
afflicted
him
very
much
,
with
a
trembling
of
the
heart
,
as
Wyerus
witnesses
,
(
l.
4.
c.
16.
)
In
the
intestins
also
sometimes
stones
have
beene
found
.
Zacutus
speaks
(
lib.
3.
de
prax
.
ad
obs.
124.
)
of
a
young
man
disordered
in
his
diet
,
who
used
to
void
by
the
seed
divers
stones
,
and
at
last
died
of
a
stone
that
was
found
in
his
Colon
,
in
form
like
a
Chesnut
,
and
as
big
;
this
could
not
bee
voided
whilest
the
party
lived
,
neither
by
Glysters
nor
Purges
,
nor
any
other
physick
:
some
have
thought
that
these
stones
in
the
intestins
are
hardned
by
cold
,
which
cannot
be
;
for
though
intense
cold
doth
harden
as
well
as
heat
,
which
we
may
see
in
frosts
hardning
water
and
dirt
,
&
in
the
generation
of
chrystal
:
and
though
we
should
yeild
to
Galen
,
that
the
intestins
being
membranous
and
spermatical
parts
are
colder
then
the
sanguineal
,
yet
we
cannot
yeild
that
in
a
living
body
,
there
is
actual
cold
;
for
all
parts
are
hot
,
yet
some
more
,
some
lesse
;
therefore
these
stones
are
not
ingendred
by
cold
,
but
by
a
pre●ernatural
heat
in
the
body
.
The
same
Zacutus
(
Obs.
135.
l.
3.
)
speaks
of
a
strange
stone
found
in
a
mans
bladder
;
it
was
round
like
a
Ball
,
but
had
issuing
from
it
divers
pyramids
,
and
between
each
of
them
a
sharp
prickle
like
a
needle
,
(
l.
1.
Obs.
96.
)
I
have
read
of
some
who
with
coughing
have
voided
stone●
out
of
their
Lungs
.
One
(
l.
●
.
Obs.
95.
)
by
coughing
voided
a
stone
out
of
his
Lungs
,
hard
and
long
like
a
Date
stone
,
so
heavy
that
it
weighed
almost
twenty
one
grains
:
But
no
stone
so
much
to
be
admired
was
ever
known
,
as
that
which
was
found
in
the
matrix
of
a
dead
mother
,
of
which
we
spake
before
,
to
wit
,
a
dead
childe
that
had
continued
there
twenty
eight
years
,
and
was
turned
to
a
stone
.
II.
That
some
children
have
been
nourished
by
wild
beasts
,
many
histories
do
assure
us
:
Plutarch
,
Cicero
,
and
others
tell
us
of
Romulus
and
Remus
,
who
were
nourished
by
a
shee
Wolf
.
Iustin
assures
us
,
that
Cyrus
suckt
the
duggs
of
a
Bitch
.
Pausanias
in
his
Corinthiacks
,
writes
,
that
AEsculapius
was
educated
by
a
Hinde
.
AElian
in
his
various
Histories
,
speaks
of
a
Bear
which
gave
suck
to
Atalanta
,
being
exposed
;
of
a
Mare
that
nursed
Pelias
;
of
a
she-goat
whose
duggs
AEgystus
sucked
;
and
of
Telephus
that
sucked
a
Hinde
.
Divers
others
I
could
alledg
,
but
these
are
sufficient
to
let
us
see
the
cruelty
of
some
parents
,
and
the
kindnesse
of
some
beasts
far
more
merciful
then
man
.
Besides
,
the
special
care
and
providence
of
God
towards
tender
and
impotent
infants
:
Yet
I
know
Livy
contradicts
the
story
of
the
Wolf
,
that
nursed
Romulus
,
and
so
doth
Dr.
Brown
,
having
no
other
inducement
but
that
of
Livies
authority
,
whereas
the
other
Historians
and
Monuments
of
Rome
affirm
it
.
Besides
,
it
is
no
more
incredible
for
a
Wolf
to
nurse
a
child
,
then
for
a
Raven
every
day
to
feed
Elijah
.
But
besides
ancient
stories
,
there
be
divers
late
Records
of
some
children
who
have
been
nourished
by
Wolvs
within
these
few
years
in
our
neighbour
Countries
.
In
the
Lantgrave
of
Hesse
his
Countrey
,
was
found
a
Boy
who
had
been
lost
by
his
parents
when
he
was
a
childe
,
who
was
bred
among
Wolves
,
and
ran
up
and
down
with
them
upon
all
four
for
his
prey
.
This
Boy
was
at
last
in
Hunting
taken
and
brought
to
the
Landgrave
,
who
much
wondring
at
the
sight
,
caused
him
to
be
bred
among
his
servants
,
who
in
time
left
his
Wolvish
conditions
,
learned
to
walk
upright
like
a
man
,
and
to
speak
,
who
confessed
,
that
the
Wolves
bred
him
,
and
taught
him
to
hunt
for
prey
with
them
.
This
story
is
rehearsed
by
Dresserus
in
his
Book
of
new
and
ancient
Discipline
,
Hist.
Med.
part.
1.
c.
75.
The
like
story
hath
Camerarius
of
two
children
,
which
had
been
bred
among
Wolves
,
and
taken
in
the
year
1544.
I
have
read
of
a
man
bred
among
Wolves
,
and
presented
to
Charls
the
ninth
of
France
.
And
a
strange
story
is
extant
,
written
by
Lewis
Guyon
Sieur
de
la
Nauche
,
(
l.
2.
Divers
.
Lection
.
c.
34.
)
of
a
childe
that
was
carried
away
in
the
Forest
of
Ardenne
by
Wolves
,
and
nourished
by
them
.
This
child
having
conversed
with
them
divers
years
,
was
at
last
apprehended
,
but
could
neither
speak
nor
walk
upright
,
nor
cat
any
thing
except
raw
flesh
,
till
by
a
new
education
among
other
children
,
his
bestial
nature
was
quite
abolished
.
We
see
then
it
is
not
incredible
for
children
to
be
nursed
by
Wolves
;
of
which
perhaps
the
old
Irish
were
not
ignorant
,
when
they
prayed
for
Wolves
,
used
them
kindly
,
as
if
they
had
been
their
own
sons
,
as
wee
may
read
in
Cambden
(
Hist.
Hiber
.
)
out
of
Goade
.
III.
That
some
can
take
poison
without
hurt
,
is
plain
by
the
story
of
Mithridates
,
who
could
not
be
poisoned
.
Profecit
poto
Mithridates
saepe
veneno
,
Toxica
nè
possint
saeva
nocere
sibi
.
This
story
is
confirmed
by
Pliny
,
Gellius
,
Caelius
,
and
others
.
There
is
a
story
of
the
King
of
Cambaia's
son
,
who
by
constant
eating
of
poison
,
he
had
so
invenomed
his
body
,
that
the
Flies
which
suckt
his
blood
swelled
and
died
.
Solinus
speaks
of
a
people
called
Ophyophagi
,
because
they
fed
on
serpents
.
Avicenna
speaks
of
one
in
his
time
,
whose
body
was
so
venomous
,
that
whatsoever
touched
it
died
.
I
have
read
also
in
Aristotle
,
of
a
Maid
who
was
nourished
with
poison
.
The
like
story
is
mentioned
by
Avicen
.
Alb.
Magnus
speaks
of
a
Maid
who
delighted
to
eat
Spiders
.
S.
Augustine
(
de
morib
.
Mon.
S.
2.
c.
8.
)
speaks
of
a
woman
who
drank
poison
without
hurt
.
Many
other
examples
there
may
be
alledged
;
but
these
may
suffice
to
let
us
see
,
that
either
by
Art
or
by
Nature
mens
constitutions
may
be
fortified
against
the
malignity
of
poison
,
as
well
as
other
animals
which
feed
upon
poison
,
as
Vipers
do
upon
Scorpions
,
Stares
on
Hemplock
,
Ducks
on
Toads
,
Quails
on
Hellebor
,
Poultry
and
Monkies
on
Spiders
.
Not
to
speak
of
miraculous
power
,
by
which
many
Martyrs
have
been
preserved
from
poison
,
as
was
foretold
in
S.
Mark
ch.
16.
If
they
drink
any
deadly
poison
,
it
shall
not
hurt
them
.
Besides
,
mens
complexions
according
to
their
ages
doe
vary
,
so
that
what
hath
been
poisonable
at
one
time
,
is
not
at
another
.
Thus
some
that
could
not
abide
cheese
in
their
youth
,
have
eaten
it
in
their
age
:
We
see
also
how
custome
becomes
another
nature
:
for
hot
Climats
to
Northern
men
at
first
,
prove
pernicious
,
but
afterward
by
custome
become
familiar
and
natural
:
Therefore
Dr.
Brown
(
Book
7.
c.
17
)
hath
no
reason
to
reiect
that
story
of
the
Indian
King
,
that
sent
unto
Alexander
a
fair
woman
fed
with
poison
,
purposely
to
destroy
him
by
breath
or
copulation
;
because
saith
he
,
that
poisons
after
carnal
conversion
,
are
so
refracted
,
as
not
to
make
good
their
first
and
destructive
malignity
.
I
answer
,
They
are
not
so
refracted
,
but
that
they
leave
behind
them
in
the
flesh
,
a
venomous
impression
and
quality
:
For
if
the
ordinary
food
we
take
,
is
not
so
mastered
by
the
stomach
,
but
that
by
way
of
reaction
(
●or
omne
agens
naturale
in
agendo
repatitur
)
it
alters
the
body
;
much
more
must
poisons
,
which
are
more
active
.
Hence
hot
bodies
are
cooled
by
Lettice
,
Sorrel
,
and
other
refrigerating
meats
;
and
cool
bodies
are
heated
by
the
frequent
use
of
Spices
and
Wines
,
and
other
heating
viands
:
we
see
that
neither
our
stomach
nor
liver
,
can
so
master
and
re●ract
garlick
,
onions
,
radishes
,
and
divers
other
things
we
feed
on
,
but
that
the
urine
will
retain
the
smell
thereof
.
The
flesh
of
the
Thrush
,
that
feeds
on
Juniper
berries
,
retains
the
re●ish
thereof
:
The
milk
of
the
beast
that
feeds
on
Hellebor
or
Scammony
,
will
purge
the
body
.
If
an
infectious
breath
or
smell
,
can
destroy
another
body
;
why
may
not
the
same
bee
effected
by
those
who
are
accustomed
to
eat
poison
?
Galen
tells
us
,
(
l.
II.
Simpl.
)
that
by
long
use
the
●lesh
may
be
infected
by
aliments
.
And
Capivaccius
affirms
,
that
they
are
in
danger
to
be
poisoned
,
who
touch
the
dead
bodies
of
those
who
have
been
poisoned
.
Therefore
Plato
reports
,
l.
de
veneno
in
Phaedra
)
that
their
bodies
who
were
condemned
to
die
by
poison
,
were
washed
before
they
drank
the
poison
,
not
after
,
left
the
Washers
might
be
infected
.
Cardan
(
Se
Subtil
.
l.
9●
)
tells
us
,
that
though
all
vipers
be
poisonable
,
yet
those
are
more
venomous
which
feed
on
Toads
:
And
which
is
more
strange
,
Simon
Gennensis
assures
us
,
that
Grapes
will
become
poisonable
,
if
whilest
the
Vine
is
inoculating
and
graffing
,
poison
be
put
in
it
;
and
the
Wine
will
prove
laxative
,
if
Scammony
be
inserted
in
the
Vine
;
which
also
Reynaldus
de
villa
nova
,
proves
may
be
effected
in
other
plants
.
Lastly
,
that
which
is
poison
in
one
Countrey
,
is
not
poison
being
transported
into
another
Climat
,
as
it
is
known
of
the
Peach
,
which
in
Persia
is
venomous
,
but
being
transplanted
,
loseth
the
deletorious
quality
.
IV.
Levinus
Lemnius
tells
us
,
that
the
Belgick
women
are
much
subject
to
false
conceptions
,
(
l.
1.
de
occultis
mir
.
c.
8.
)
chiefly
that
which
is
called
Mola
;
being
as
Laurentius
writes
,
(
Anato
.
l.
8.
)
a
[
sleshy
infirm
lump
witho●t
motion
,
begot
in
the
matrix
of
the
woman
,
of
imperfect
seed
.
]
These
are
most
subject
to
those
conceptions
,
who
are
most
addicted
to
disordered
copulation
,
not
regarding
the
manner
,
time
,
or
measure
thereof
.
Nature
indeed
aiming
at
the
eternity
and
propagation
of
the
species
,
begins
to
elaborate
a
childe
;
but
being
hindred
by
the
abundance
,
weaknesse
,
and
other
vitiosities
of
the
seed
,
and
menstruous
blood
,
besides
the
ill
disposition
of
the
matrix
,
is
forced
to
leave
the
work
imperfect
.
Hence
this
lump
remains
inarticulate
,
and
sometimes
is
cast
our
the
ninth
moneth
,
sometimes
sooner
,
and
in
some
it
remains
three
or
four
years
:
in
some
it
is
bred
without
the
help
of
man
,
only
by
the
strength
of
imagination
,
and
mixture
of
the
female
seed
with
the
blood
.
But
this
is
denied
by
Laurentius
,
who
also
affirms
the
Mola
to
be
without
motion
,
which
Zacuta
contradicts
(
Prax.
Mir.
l.
2.
Obs.
144.
&
140.
&
147.
)
For
hee
speaks
of
one
which
being
put
into
a
vessel
of
water
,
moved
it self
like
an
Hedgehog
,
and
lived
two
days
.
It
was
bigger
then
a
mans
head
,
and
so
hard
,
that
scarce
could
a
knife
cut
it
.
In
the
midst
of
it
were
three
eyes
,
beset
round
with
long
black
hairs
.
He
speaks
of
another
which
being
cut
,
was
like
an
Onion
,
full
of
tunicles
or
menibrans
within
one
another
.
He
writes
also
of
a
woman
who
in
the
space
of
fifteen
days
was
delivered
of
152
small
Mola's
,
or
●●eshy
lumps
.
Now
it
is
observable
,
that
no
creature
is
subject
to
this
fa●se
conception
but
women
,
partly
because
of
sin
,
partly
by
reason
of
their
humid
constitutions
,
idlenesse
,
and
moist
food
:
Yet
we
read
that
Bears
cast
forth
their
cubs
unshapen
and
unformed
,
which
afterward
they
form
by
licking
them
.
Dr.
Brown
(
3.
Book
c.
6
)
placeth
this
among
his
Vulgar
Errors
:
I
conf●sse
in
his
Book
he
shews
much
reading
and
learning
,
yet
he
might
have
spared
many
of
those
which
he
calls
Errors
,
and
not
fasten
upon
those
ancient
Sages
from
whom
we
have
our
knowledge
,
more
Errors
then
they
were
guilty
of
.
For
this
and
many
more
which
he
calls
Errors
,
being
brought
to
the
Test
,
will
be
found
Truths
:
But
he
is
not
guilty
of
this
fault
alone
;
some
have
shewed
the
way
before
him
.
It
is
then
most
certain
,
that
the
Bears
send
forth
their
young
ones
deformed
and
unshaped
to
the
sight
,
by
reason
of
the
thick
membran
in
which
they
are
wrapt
,
which
also
is
covered
over
with
so
mucous
and
flegmatick
matter
,
which
the
Dam
contracts
in
the
Winter
time
,
lying
in
hollow
caves
without
motion
,
that
to
the
eye
it
looks
like
an
unformed
lump
.
This
mucosity
is
licked
away
by
the
Dam
,
and
the
membran
broken
,
and
so
that
which
before
seemed
to
be
informed
,
appears
now
in
its
right
shape
.
This
is
all
that
the
Ancients
meant
,
as
appears
by
Aristotle
(
Animal
.
l.
6.
c.
31.
)
who
says
,
that
in
some
manner
,
the
young
Bear
is
for
a
while
rude
,
and
without
shape
.
Now
upon
this
to
infer
,
that
the
Ancients
meant
the
young
Bears
were
not
at
all
formed
or
articulated
,
till
they
be
licked
by
their
Dams
,
is
ridiculous
:
For
who
will
say
those
wise
men
were
so
ignorant
,
as
to
think
the
outward
action
of
the
tongue
could
perform
that
which
could
not
be
effected
by
the
plastick
and
formative
power
in
the
matrix
?
Doubtlesse
the
Ancients
were
no
lesse
curious
in
searching
into
the
natures
of
things
,
then
we
are
at
this
day
;
but
if
I
should
yeild
that
the
cub
is
not
perfectly
articulated
or
formed
,
till
it
be
excluded
,
no
Error
will
arise
hence
;
for
the
plastick
faculty
which
hath
its
original
f●om
the
sperm
,
ceaseth
not
to
operate
after
the
generation
of
the
young
animal
,
but
continueth
working
so
long
as
it
lives
:
For
what
else
is
nutrition
but
a
continual
generation
of
the
lost
substance
,
though
not
in
whole
,
yet
in
part
,
and
consequently
it
introduceth
still
a
new
form
by
changing
the
aliment
into
flesh
.
As
the
same
Mason
can
build
an
house
and
repair
it
when
decayed
:
so
can
the
same
plastick
faculty
produce
the
animal
by
generation
,
and
repair
it
by
nutrition
.
I
confesse
it
is
not
called
the
Plastick
,
but
Omoiastick
,
or
assimilating
faculty
in
nutrition
,
yet
it
is
the
same
still
,
though
under
different
names
:
nay
,
it
doth
not
cease
to
produce
those
parts
after
generation
out
of
the
matrix
,
which
it
could
not
doe
within
it
;
as
may
be
seen
in
the
production
of
teeth
in
children
,
even
in
the
seventh
year
of
their
age
,
which
can
be
nothing
else
but
the
effect
of
the
formative
faculty
.
We
see
also
how
new
flesh
is
generated
in
wounds
;
not
to
speak
of
the
nails
and
hairs
which
are
produced
by
the
same
faculty
,
not
being
properly
parts
.
Besides
,
the
faculty
cannot
perish
so
long
as
the
soul
is
in
the
body
,
being
an
essential
property
which
cannot
be
separated
from
the
soul.
Moreover
,
we
see
in
some
creatures
,
that
this
faculty
doth
not
work
at
all
in
the
matrix
,
but
without
:
For
the
Chick
is
not
formed
of
the
Egg
whilest
it
is
within
the
Hen
,
but
when
it
is
excluded
.
Hence
then
it
appears
,
that
if
the
Ancients
had
held
the
young
Bears
to
bee
ejected
without
form
,
which
afterward
they
received
by
the
Plastick
faculty
,
had
been
no
Error
:
and
though
some
young
Bears
have
been
found
perfectly
formed
in
the
womb
of
the
Dam
,
it
is
a
question
whether
all
be
formed
and
shaped
so
.
CHAP.
V.
1
Divers
priviledges
of
Eunuchs
:
The
Fibers
Testicles
.
2.
Diversities
of
Aliments
and
Medicaments
,
the
vertu●
of
Peaches
,
Mandrakes
,
the
nature
of
our
aliments
.
3.
A
strange
story
of
a
●ick
Maid
discussed
,
and
of
strange
vomitings
,
and
Monsters
,
and
Imaginations
.
4.
Men
long
lived
;
the
Deers
long
life
asserted
.
5.
That
old
men
may
become
young
again
,
proved
.
THE
Testicles
were
made
for
propagation
of
the
Species
,
not
for
conservation
of
the
Individuum
:
for
Eunuchs
,
or
such
as
are
emasculate
,
have
divers
priviledges
which
others
want
:
First
,
they
are
longer
lived
,
because
they
have
more
radical
moisture
,
which
is
not
wasted
by
Venery
:
Secondly
,
they
have
taller
bodies
for
the
same
reason
:
Thirdly
,
they
are
not
troubled
with
so
much
hair
,
because
they
have
not
much
siccity
;
and
consequently
not
so
much
heat
,
which
begets
siccity
.
Fourthly
,
they
are
not
subject
to
baldnesse
,
because
their
brain
is
not
dried
with
Venery
as
others
.
Fifthly
,
they
are
not
afflicted
with
the
Gout
,
which
is
the
daughter
of
Venus
,
who
begets
crude
humours
,
weaknesse
of
joints
,
and
of
them
the
Gout
:
But
Capons
are
more
gouty
then
Cocks
,
because
they
have
lesse
heat
,
and
are
more
voracious
,
saith
Scatiger
.
Sixthly
,
they
are
fitter
for
spiritual
exercises
;
therefore
some
,
saith
Christ
,
have
made
themselves
Eunuchs
for
the
kingdom
of
Heaven
;
which
words
were
mis-construed
by
Origen
,
such
as
emasculated
themselves
,
against
whom
are
both
the
Canon
and
Civil
Laws
.
Seventhly
,
they
are
fitter
to
be
Councellors
and
Chamberlains
to
Princes
;
for
they
are
wise
,
therefore
Eunuchs
is
as
much
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Scaliger
hath
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
because
they
had
care
of
the
Princes
bed-chamber
.
Eightly
,
the
flesh
of
castrated
animals
is
more
delicate
,
because
there
is
in
them
more
benigne
juice
,
neither
is
their
flesh
infected
with
the
ungrateful
and
rankish
relish
of
the
Testicles
.
Ninthly
,
but
the
greatest
priviledge
of
all
is
,
that
they
are
not
infected
with
the
venomous
vapours
of
that
cave
neer
Alepo
or
Hierapolis
,
which
as
Dio
sheweth
in
the
place
of
Trajan
,
poisons
all
creatures
except
Eunuchs
.
Scaliger
gives
no
reason
of
this
,
nor
can
I
,
but
that
it
is
a
secret
in
nature
,
or
else
because
the
Eunuchs
bodies
have
very
few
bad
humours
,
are
the
lesse
apt
to
be
infected
with
ill
vapours
.
Tenthly
,
that
as
among
men
,
so
among
beasts
,
there
be
some
which
castrate
themselvs
;
such
is
the
Fib●r
,
called
Castor
á
castrand●
,
and
the
Pontick
Dog
,
for
th●re
be
store
of
them
,
who
makes
himself
an
Eunuch
,
saith
Iuvenal
.
Dr.
Brown
,
(
sect.
12.
)
checks
the
Ancients
for
this
opinion
,
but
without
cause
;
for
all
agree
,
that
they
bite
off
the
two
bags
,
or
bladders
,
which
hang
from
the
groin
in
the
same
place
where
the
Testicles
of
most
animals
are
.
If
these
bee
the
true
Testicles
or
not
,
is
doubted●
b●cause
there
is
no
passage
from
them
to
the
yard
,
and
that
the
true
Testicles
are
less
,
and
l●e
inwards
towards
the
back
.
However
,
this
can
bee
no
Error
,
because
they
are
a
kinde
of
Testicles
,
both
in
form
and
situation
,
and
so
they
are
called
Testicles
by
Dióscorides
,
and
the
best
Physitians
:
if
then
this
be
an
error
,
it
is
nominal
,
not
real
.
II.
As
our
bodies
are
still
decaying
,
and
subject
to
many
infirmities
,
so
God
hath
provided
for
us
all
sorts
of
remedies
,
partly
,
by
aliments
,
partly
,
by
medicaments
,
some
whereof
are
hot
,
some
cold
,
some
moist
,
some
dry
,
some
restringent
,
some
la●ative
,
some
diuretick
,
some
hypnotick
,
some
sp●rmatick
,
some
increasing
or
diminishing
the
●oure
humours
of
our
bodies
,
blood
,
choler
,
flegme
,
and
melancholy
.
Now
those
aliments
are
called
Spermatick
,
which
either
increase
blood
,
for
of
this
the
Sperm
is
begot
,
or
which
convey
the
Spermatick
matter
to
the
Seminal
vessels
;
or
which
adde
vigour
to
the
languishing
Seminall
Spirits
;
such
are
sharp
,
biting
,
salt
,
aromatick
and
●●atulent
meats
:
or
lastly
,
such
as
cause
secundity
,
by
bringing
the
matrix
and
Seminall
parts
to
a
temperature
by
their
contrary
quality
:
So
cooling
things
correct
the
heat
,
and
hot
things
the
coldnesse
of
those
parts
:
among
such
the
Mandrakes
are
to
be
rec●●●ed
,
called
by
Plutarch
,
Anthropomorphoi
,
and
Semihomines
by
Colu●ella
,
because
the
forked
root
represents
the
lower
parts
of
man
,
the
upper
parts
are
commonly
carved
out
by
circumforaneous
Medacasters
.
These
Mandrakes
are
of
a
narcotick
quality
;
therefore
a
dull
,
heavy
,
or
melancholick
man
of
old
was
said
proverbially
to
have
eaten
Mandrakes
:
These
procure
secundity
by
correcting
the
hot
matrix
with
their
frigidity
.
Now
if
we
say
,
that
Rachel
finding
her
barrenne●●e
to
proceed
from
excessive
heat
,
did
cove●
these
Mandrakes
to
cool
〈◊〉
,
and
make
her
●r●itful
,
this
can
neither
be
thought
immodesty
in
her
,
nor
an
error
in
us
to
think
so
,
seeing
the
best
and
most
Interpreters
are
of
this
opinion
,
and
the
Text
seems
to
intimate
so
much
.
Dr.
Browns
reasons
are
not
sufficient
to
prove
this
a
vulgar
error
,
(
Book
7.
c.
7.
)
For
,
1.
Though
our
Mandrakes
have
not
so
pleasant
a
smell
as
those
of
Iudea
,
it
will
not
follow
they
are
not
the
same
;
for
plants
according
to
the
climat
alter
their
qualities
;
and
yet
Lemnius
saith
,
they
have
a
pleasant
smell
in
Belgium
.
2.
Nor
will
it
follow
,
that
Dudaim
is
not
Mandrakes
,
[
because
it
is
by
the
Chaldee
Paraphrast
interpreted
in
the
Canticles
,
Balsam
]
for
all
Interpreters
upon
Genesis
,
expound
the
word
Mandrakes
.
Nor
3
▪
Is
that
sequel
good
[
the
Mandrakes
did
not
make
Rachel
fruitful
in
three
years
after
,
therefore
they
did
her
no
good
at
all
in
way
of
secu●dity
]
for
the
best
Physick
doth
not
produce
the
wished
effect
always
in
a
short
space
;
sometimes
the
contumacy
of
the
disease
,
somtimes
the
mis application
,
sometimes
the
difusing
of
the
remedy
,
somtimes
bad
diet
,
besides
other
things
,
may
hinder
the
operation
.
Nor
4.
Is
this
consequence
valid
[
Many
Simples
in
Scripture
are
differently
interpret●d
,
Ergo
,
the
word
Dudaim
may
not
signifie
Mandrakes
.
]
I
answer
,
they
may
signifie
as
wel
as
they
may
not
;
nay
,
they
do
signifie
Mandrakes
,
as
both
the
Hebrew
,
Greek
,
Latine
,
Italian
,
Spanish
,
French
,
English
,
and
other
Texts
have
it
,
besides
the
general
consent
of
Expositors
upon
that
place
,
except
the
Genevans
,
who
would
seem
to
be
singular
in
this
,
and
therefore
will
have
the
word
Dudaim
to
signifie
any
lovely
or
delightful
fruit
;
but
then
it
may
signifie
Mandrakes
,
which
are
every
way
lovely
both
in
smell
and
colour
;
and
lovely
they
are
in
that
they
procure
love
;
for
they
have
been
used
for
Philters
:
And
what
a
weak
reason
is
this
,
Dudaim
signifieth
any
pleasant
fruit
,
therefore
it
is
a
doubt
,
whether
it
signifieth
Mandrakes
?
As
if
wee
should
say
,
Pomum
signifies
any
kind
of
fruits
,
therefore
it
may
be
doubted
,
whether
it
signifieth
an
Apple
.
To
be
brief
▪
I
would
know
,
whether
it
be
a
greater
error
in
me
to
affirm
that
which
is
doubted
by
some
,
or
in
him
to
deny
that
which
is
affirmed
by
all
.
But
to
return
to
our
aliments
,
there
are
in
them
two
things
strange
;
first
,
that
they
are
opposite
to
our
natures
,
both
privately
,
in
that
they
have
not
our
form
;
and
positively
,
in
that
they
have
a
contrary
form
;
as
we
see
in
marrow
,
which
is
the
aliment
of
the
bones
,
the
one
being
soft
and
moist
,
the
other
hard
and
dry
;
and
if
it
were
not
so
,
there
could
be
no
action
:
But
this
is
to
be
understood
before
assimilation
;
for
afterward
the
same
becomes
both
our
aliment
in
repairing
what
is
lost
,
and
a
part
of
our
bodies
in
assuming
the
form
of
our
substance
,
which
is
no
lesse
strange
then
the
other
.
III.
Zacuta
(
de
Prax.
mir
,
l.
3.
Obs.
139.
)
reports
a
strange
story
of
a
Maid
which
fell
into
convulsion
fits
,
upon
the
pricking
of
her
Image
by
Witches
,
and
their
whispering
of
some
magick
words
to
it
;
the
Physitians
were
sent
for
;
they
supposing
these
fits
to
proceed
from
some
malignant
vapour
or
humour
in
the
Matrix
,
gave
her
physick
,
which
made
her
worse
then
before
;
hereupon
they
left
her
,
concluding
that
she
was
bewitched
.
Afterward
she
fell
to
vomiting
of
black
stuffe
mingled
with
hairs
,
thorns
,
and
pins
,
and
a
lump
like
an
egge
,
which
being
cut
,
was
full
of
Emmets
,
which
stunk
horribly
:
at
last
,
she
vomited
out
a
black
hairy
creature
,
as
big
as
ones
fist
,
with
a
long
tail
,
and
in
shape
like
a
Rat
,
which
ran
up
and
down
the
room
a
while
,
and
then
died
.
Upon
this
a
Wizard
is
called
,
who
by
whispering
some
words
in
the
maids
ear
,
and
by
shaving
of
her
head
,
on
which
she
put
a
piece
of
white
paper
,
having
these
two
letters
written
on
it
,
T.M.
did
withal
lay
on
her
head
an
As●es
hoof
half
burned
,
and
so
the
Maid
recovered
.
I
observe
here
,
1.
That
there
might
be
much
●uggling
in
this
business
;
for
there
is
no
relation
or
sympathy
in
nature
between
a
man
and
his
effigies
,
that
upon
the
pricking
of
the
one
,
the
other
should
grow
sick
,
no
more
then
there
is
between
the
sword
and
the
wound
,
that
the
dressing
of
the
one
should
be
the
curing
of
the
other
.
This
is
a
fancy
without
ground
,
and
yet
believed
by
som
whose
faith
is
too
prodigall
.
I
think
rather
that
after
the
Maid
fell
sick
,
these
Jugglers
made
her
Image
,
and
then
pricked
it
,
so
that
the
wounding
of
the
Image
did
not
make
the
maid
sick
,
but
her
sicknesse
made
both
the
Image
and
the
wounds
therein
.
2.
This
vomiting
also
might
be
an
illusion
;
for
I
have
seen
in
Holland
the
like
forgery
:
It
was
given
out
that
a
maid
in
Leyden
did
vomit
buttons
,
pins
,
hairs
,
peblestones
,
and
such
stuffe
;
and
I
went
and
saw
the
materials
;
but
it
was
found
out
that
the
parents
had
first
made
her
swallow
these
things
in
meat
,
and
then
presently
forced
her
to
vomit
all
up
again
.
3.
These
convulsions
and
vomited
stuffe
might
be
meerly
natural
,
without
any
Witchcraft
;
for
we
have
seen
what
strange
sorts
of
vermin
are
bred
in
mans
body
,
and
voided
by
purging
,
vomiting
,
and
boils
;
what
unshapen
and
monstrous
creatures
have
been
produced
by
some
women
.
Parry
tells
us
(
l.
25.
de
monstris
)
of
a
Monster
with
an
horn
on
his
head
,
two
wings
,
a
childes
face
,
one
foot
onely
like
a
birds
leg
,
with
one
eye
on
the
knee
,
born
at
Ravenna
1512.
Lemnius
speaks
of
a
woman
that
was
his
patient
,
(
l.
1.
de
mir
.
c.
8.
)
who
first
was
delivered
of
an
unshapen
masse
of
flesh
,
having
on
both
sides
two
hands
like
a
childs
arms
;
and
shortly
after
there
fell
from
her
a
Monster
with
a
crooked
snout
,
a
long
neck
,
fiery
eyes
,
a
sharp
tail
,
and
mans
feet
,
which
ran
up
and
down
the
room
,
making
an
horrible
schrieching
till
it
was
killed
by
the
women
.
I
could
speak
of
that
German
childe
,
in
whose
head
grew
a
golden
tooth
,
and
of
many
other
strange
effects
of
nature
;
but
these
may
suffice
to
let
us
see
all
is
not
Witchcraft
which
is
so
called
.
4.
This
imaginary
cure
of
the
Wizard
was
effected
after
the
humours
were
spent
,
and
the
malignity
of
this
disease
gone
;
at
that
time
a
piece
of
paper
,
or
a
straw
,
may
do●
more
then
all
the
sons
of
AEsculapius
;
but
had
the
Wizard
used
this
spell
in
the
beginning
of
the
disease
,
it
had
done
the
maid
no
good
at
all
:
when
nature
hath
mastered
a
disease
,
that
which
is
last
applied
,
be
it
but
a
chip
,
carrieth
away
the
honour
of
the
remedy
.
5.
The
maids
imagination
might
be
a
great
help
towards
her
recovery
,
the
force
whereof
is
powerful
both
for
curing
and
procuring
of
diseases
.
Montague
in
his
Essays
(
l.
1.
ca.
21.
)
tells
us
of
one
with
whom
the
Clyster
pipe
applied
to
the
fundament
,
would
work
as
well
as
if
he
had
taken
the
Clyster
it self
:
And
he
speaks
of
a
woman
,
who
imagining
she
had
swallowed
a
pin
,
as
she
was
eating
a
piece
of
bread
,
cried
out
of
a
great
pain
in
her
throat
,
and
a
pricking
,
when
there
was
no
such
thing
but
her
own
imagination
,
nor
could
shee
have
any
rest
,
till
she
had
vomited
up
all
in
her
stomach
;
then
searching
the
bason
,
she
found
a
pin
,
which
the
Physitian
had
conveyed
●hither
;
and
so
the
same
conceit
that
brought
the
pin
,
removed
it
.
IV.
In
some
Regions
men
live
longer
then
in
others
,
because
the
aire
is
more
temperate
,
the
influence
of
the
stars
more
benigne
,
and
the
food
wholesomer
,
by
which
the
radical
moisture
and
natural
heat
are
longer
preserved
.
In
the
Torrid
and
Frigid
Zones
men
are
short
lived
,
because
the
natural
heat
of
the
body
is
drawn
out
by
the
ambient
heat
of
the
one
,
and
extinguished
by
the
cold
of
the
other
:
but
this
is
where
the
heat
and
cold
are
in
the
excesse
.
So
likewise
in
the
same
Region
we
finde
some
men
longer
lived
then
others
,
because
they
abound
more
in
radical
moisture
and
natural
heat
then
others
;
besides
,
temperance
in
diet
,
exercise
and
passions
are
great
helps
for
prolonging
of
life
.
In
Orkney
,
Sh●tland
,
Norway
,
and
other
Septentrional
places
,
men
live
till
they
be
six
or
sevenscore
years
of
age
.
And
Lerius
(
in
Navigat
.
Brasil
)
shews
,
that
in
Brasil
,
which
is
a
hot
countrey
,
some
doe
attain
six
score
years
without
gray
hairs
.
Pliny
l.
7.
c.
49.
)
speaks
of
divers
in
Vespasians
time
in
Italy
,
of
120
,
130
,
140
,
150
years
old
:
and
it
stands
with
reason
,
that
man
should
not
be
shorter
lived
th●n
other
animals
,
being
of
a
more
excellent
temper
then
they
,
having
also
dominion
over
them
,
and
being
made
for
a
more
excellent
end
,
to
wit
,
contemplation
,
wisdome
,
knowledge
,
for
the
finding
out
of
Arts
,
and
Sciences
:
Therefore
God
permitted
the
Patriarchs
before
the
Flood
to
live
so
long
as
they
did
.
Now
we
finde
,
that
divers
beasts
lived
beyond
an
hundred
years
;
AElian
,
Pliny
,
and
others
affirm
,
that
Elephants
live
two
hundred
years
:
Deer
exceed
an
hundred
years
,
as
Pliny
shews
by
those
Staggs
that
were
found
with
Brasse
collars
about
their
necks
,
which
Alexander
had
put
on
an
hundred
years
before
.
This
story
is
rejected
by
Dr.
Brown
,
(
Book
3.
ca.
9.
)
upon
w●ak
grounds
:
1.
[
Because
Deer
attain
to
their
full
growth
at
six
years
,
therefore
their
state
and
declination
which
ought
to
be
proportionable
to
the
growth
,
cannot
be
of
long
continuance
.
2.
Their
immoderate
salacity
in
the
Moneth
of
Sept●mber
.
And
3.
Their
losse
of
teeth
between
twenty
and
thirty
,
which
is
a●
infalible
mark
of
old
age
.
]
These
are
feeble
reasons
to
deny
an
ancient
story
,
or
matter
of
fact
:
For
,
1.
Nature
doth
not
observe
that
imaginary
proportion
between
the
growth
and
decay
of
things
;
for
some
tame
birds
which
attain●
their
full
growth
in
three
or
four
months
,
have
lived
twenty
years
after
:
and
men
,
who
have
their
full
growth
at
25
years
,
have
lived
two
or
three
hundred
years
.
2.
Salacity
for
one
moneth
in
the
year
,
cannot
argue
a
short
life
,
as
it
doth
in
Sparrows
,
who
are
salacious
every
houre
;
●ay
,
almost
every
minute
:
For
Scaliger
observed
a
Cock-Sparrow
tread
the
Hen
ten
times
in
a
few
minutes
.
3.
Nor
is
the
losse
of
teeth
an
argument
of
short
life
;
for
many
after
this
losse
have
lived
60
or
70
years
.
And
it
is
observed
by
Scaliger
,
that
the
drinking
of
cold
water
,
which
is
an
enemy
to
the
nerves
,
causeth
the
falling
away
of
the
teeth
:
therefore
I
will
content
my self
with
the
report
of
Pliny
concerning
the
Deers
age
,
till
I
have
better
reasons
then
these
.
V.
It
may
be
questioned
,
whether
old
men
may
becom
young
again
▪
and
I
am
of
opinion
they
may
:
not
that
the
years
past
can
be
revoked
,
or
that
which
is
done
,
undone
;
for
Evanders
prayer
in
the
Poet
was
in
vain
:
O
mihi
praeteritos
referat
si
Iupiter
annos
.
But
that
the
decayed
nature
may
be
so
renewed
and
repaired
,
as
an
old
man
may
perform
the
functions
of
a
young
man
,
and
may
say
with
Tully
,
Nihil
habeo
quod
accusem
senectutem
meam
.
This
the
Poets
expr●sse
under
the
fiction
of
●acchus
his
Nurses
,
and
of
old
AEson
made
young
again
by
Medea
.
It
stands
also
with
reason
:
For
,
1.
Serpents
by
casting
off
their
old
skins
,
renew
their
youth
and
vigour
;
and
Stags
do
the
like
by
eating
Serpents
,
Languescunt
in
juventutem
,
Tertul.
de
Pa●●●o
.
Why
then
may
not
man
be
renewed
?
2.
Every
fit
of
sicknesse
is
like
old
a●e
:
men
in
a
long
Ague
differ
nothing
from
the
most
d●crepid
and
aged
persons
that
are
:
But
being
recovered
,
they
obtain
a
youthful
vigour
and
agility
.
3.
The
radical
moisture
when
it
is
much
decayed
,
either
by
famine
or
sicknesse
,
may
be
again
repaired
,
and
consequently
the
youthful
v●g●ur
of
the
body
.
4.
Dav●d
saith
,
(
Psalm
103.5
)
that
his
youth
is
renewed
like
the
Eagles
.
Now
the
Eagl●s
,
as
Saint
Austin
observes
on
that
place
,
when
with
age
the
upper
Bill
is
so
over-grown
,
that
they
cann●t
feed
,
they
u●e
by
●ea●ing
their
Bill
against
a
rock
,
to
break
off
the
excrescence
,
and
so
by
feeding
recover
their
strength
and
youth
again
.
5.
For
this
end
God
created
the
Tree
of
Life
in
Paradise
,
that
when
mans
radical
moisture
fails
,
it
might
be
repaired
again
,
and
his
youth
be
renewed
by
eating
thereof
.
6.
Divers
examples
we
have
of
this
renovation
.
Del
Rio
(
de
Mag.
l.
2.
)
sheweth
out
of
Torquenda
,
that
in
the
yeare
1511
,
was
an
old
man
at
Tarentum
of
an
hundred
years
old
,
who
having
lost
his
strength
,
hairs
,
nails
,
and
colour
of
his
skin
,
recovered
all
again
,
and
became
so
young
,
and
lusty
,
that
he
lived
fifty
years
after
:
Another
example
he
brings
of
a
Castilian
,
who
suffered
the
same
change
;
and
of
an
old
Abbatesse
in
Valentia
,
who
being
decrepid
,
suddenly
became
yong
,
her
monethly
courses
returned
,
her
rugged
skin
grew
smooth
,
her
gray
hairs
became
black
,
and
new
teeth
in
her
head
.
Massaeus
in
his
Indian
History
,
(
lib.
1.
)
speaks
of
a
certain
Indian
Prince
,
who
lived
340
years
,
in
which
space
his
youth
was
three
times
renewed
.
Besides
Cardan
,
Langius
in
his
Epistles
,
(
Epist.
med.
79.
)
speaks
of
a
Well
in
an
Island
called
Bonica
,
the
waters
of
which
being
drunk
,
makes
old
men
become
young
.
Ambrose
Parry
,
(
l.
24
,
17.
)
speaks
of
a
woman
who
being
80
years
old
,
lost
her
hair
and
teeth
,
which
grew
again
.
I
have
read
of
divers
women
whose
intermitted
courses
have
flowed
when
they
were
70
,
80
,
90
,
100
years
old
.
CHAP.
VI.
1.
Of
many
new
diseases
,
and
causes
thereof
.
2.
Different
colours
in
our
bodies
:
the
causes
of
the
Ethiopian
blackness
.
3.
The
true
Vnicorn
with
his
horn
and
vertues
asserted
.
4.
Some
born
blind
and
dumb
,
recovered
:
A
strange
Vniversal
Fever
:
A
strange
Fish
,
and
strength
of
Imagination
.
THAT
in
all
Ages
some
new
diseases
have
invaded
mens
bodies
,
may
appear
by
these
testimonies
:
Thycides
(
l.
2.
de
Bel.
Pelopon
.
)
speaks
of
a
new
pestilence
in
Athens
never
heard
of
there
before
.
Agitharchidas
(
de
mari
rubro
)
writes
of
the
inhabitants
about
the
red
Sea
,
in
whose
flesh
vermin
was
bred
like
little
dragons
,
which
consumed
their
flesh
;
sometimes
they
would
thrust
out
their
heads
,
and
being
touched
,
pull
●hem
back
again
:
they
made
great
inflammations
in
the
musculous
parts
:
This
mischief
was
never
heard
of
before
;
one
amongst
them
being
troubled
with
a
Dysury
,
voided
at
last
a
stalk
of
Barly
:
At
Athens
a
youth
with
his
urine
voided
a
little
beast
with
many
feet
.
Pliny
tells
us
,
that
the
Mentagra
,
or
Tetter
of
the
Chin
and
Face
,
was
not
known
in
Rome
till
the
time
of
Tiberius
:
The
Carbuncle
came
to
Rome
in
the
Censorship
of
L.
Paulus
,
and
I.
Marius
:
The
Leprosie
called
Elephantiasis
,
appea●ed
first
in
Italy
in
the
time
of
Pompey
;
He
speaks
also
of
other
diseases
,
which
not
long
before
his
time
sprung
up
in
Italy
:
A
kind
of
Fever
,
called
Coqueluche
,
by
the
French
,
invaded
their
country
,
anno
1510.
England
was
plagued
with
a
new
sweating
sicknesse
,
anno
1529
▪
The
French
malady
appeared
first
at
Naples
,
anno
1492.
The
Scorbutus
is
but
a
new
disease
in
those
parts
.
Many
strange
kinds
of
vermin
have
been
bred
in
mens
bodies
in
this
last
Age
,
not
known
before
in
this
part
of
the
world
:
Of
these
and
many
more
new
diseases
Fernelius
,
Fracostorius
,
Sebizius
,
and
others
do
write
.
Now
it
is
no
wonder
,
that
there
are
new
diseases
,
seeing
there
are
new
sins
.
2.
New
sorts
of
foods
and
gluttony
devised
.
3.
New
influences
of
the
Stars
.
4.
New
Earthquakes
and
pestiferous
exhalations
out
of
the
Earth
.
5.
New
temperaments
of
mens
bodies
.
6
:
Infections
of
waters
,
malignant
meteors
,
and
divers
other
causes
may
be
alledged
for
new
diseases
;
but
none
more
prevalent
then
the
food
which
is
converted
into
our
substance
:
therefore
in
eating
and
drinking
,
wee
should
regard
the
quantity
,
quality
,
and
seasons
.
II.
It
is
strange
to
consider
the
diversitie
of
colours
caused
in
the
same
Individual
body
of
man
by
the
same
heat
;
the
chylus
,
milk
,
sperm
,
and
bones
,
are
white
;
the
blood
and
liver
red
;
the
choler
yellow
;
the
melancholy
green
,
the
spleen
blew
,
a
part
of
the
eye
black
,
the
hairs
of
divers
colours
,
and
yet
none
blew
or
green
.
And
as
strange
it
is
,
that
in
some
the
skin
is
tauny
,
in
others
white
,
and
in
others
black
,
all
which
is
effected
by
one
and
the
same
Sun
,
which
as
it
produceth
all
things
by
its
heat
,
so
it
giveth
colour
to
all
things
;
for
what
giveth
the
essence
,
giveth
also
the
consequences
;
yet
Dr.
Brown
(
Book
6.
c.
10.
)
will
not
have
the
Sun
to
be
the
caus
of
the
Negro's
blacknesse
,
1.
[
Because
the
people
on
the
South-side
of
the
River
Senaga
,
are
black
,
on
the
other
only
tauny
.
2.
Other
animals
retain
their
own
colours
in
that
clime
.
3.
In
Asia
and
America
,
men
are
not
so
black
.
]
I
answer
,
that
it
will
not
follow
,
that
the
Sun
is
not
the
cause
of
blacknesse
;
for
he
doth
work
upon
each
Subject
according
as
it
is
disposed
to
receive
his
impression
,
and
accordingly
produceth
diversity
of
colours
.
Hence
in
the
same
hot
climat
men
are
black
,
Parrets
and
leaves
of
trees
are
green
,
the
Emmets
as
some
report
,
are
white
,
the
Gold
is
yellow
▪
and
every
thing
there
hath
its
own
peculiar
colour
,
and
yet
all
are
produced
by
the
same
Sun
;
nay
,
the
same
man
that
hath
a
black
skin
,
hath
white
teeth
;
the
same
Sun
at
the
same
time
in
the
same
Garden
,
doth
cloath
the
Lily
in
white
,
the
Rose
and
Cherry
in
red
,
and
divers
fruits
in
black
:
it
is
observed
,
that
the
Sun
whiteneth
those
things
which
are
inclined
to
be
hard
,
and
blackneth
soft
things
;
so
he
makes
the
Ethiopians
teeth
white
,
the
skin
black
;
he
makes
the
green
corn
turn
white
and
hard
with
his
heat
,
and
at
the
same
time
makes
the
plumb
black
and
soft
;
women
that
blanch
or
whiten
their
linnen
in
the
Sun
,
know
that
he
can
●an
their
skins
,
but
whiten
their
cloth
.
●gain
,
the
air
may
be
more
temperate
,
and
greater
store
of
refreshing
windes
and
exhalations
on
the
one
side
of
the
river
Niger
,
then
on
the
other
,
and
so
the
Suns
operation
may
bee
hindred
,
which
is
the
cause
that
in
America
and
Asia
,
under
the
same
parallel
,
men
are
not
so
black
as
in
Africk
,
where
there
is
more
heat
and
greater
drought
:
For
it
wants
those
fresh
Winds
,
and
great
Lakes
and
Rivers
which
are
in
Asia
and
America
.
The
Suns
heat
then
is
the
cause
of
blacknesse
in
such
as
are
capable
of
it
,
whether
the
clime
be
torrid
or
frigid
.
Hence
in
cold
countries
we
finde
black
crowes
,
and
in
hot
white
Swans
.
Besides
,
this
narration
is
suspicious
;
for
on
both
sides
of
the
River
men
have
been
se●n
equally
black
;
and
there
be
some
in
Asia
as
black
as
in
Affrica
.
He
objects
again
,
[
That
Nigro's
transplanted
into
cold
countries
,
continue
their
hue
,
therefore
the
Sun
is
not
the
sole
cause
of
this
blacknesse
.
]
Ans.
The
question
is
not
if
the
Sun
be
the
sole
cause
,
but
whether
a
cause
at
all
;
which
the
Doctor
in
his
former
objections
seemed
to
deny
.
2.
I
say
,
that
the
Sun
is
the
sole
primary
cause
;
if
there
be
any
other
causes
,
they
are
sec●ndary
and
subordinate
to
the
Suns
heat
and
influence
.
3.
Hee
may
as
well
infer
,
the
Sun
is
not
the
cause
of
greenn●sse
in
leaves
,
grasse
,
or
plants
in
the
Torrid
Zone
,
because
these
being
transplanted
into
cold
climats
,
retain
their
hues
,
[
Book
6.
c.
12
]
And
indeed
he
seems
to
make
the
spirit
of
Salt
peter
in
the
Earth
the
cause
of
viridity
,
because
[
in
a
glasse
these
spirits
project
orient
greens
.
]
I
should
like
his
reasons
well
,
if
the
verdure
of
the
plant
were
not
more
real
then
that
of
Salt-peter
in
the
glasse
;
but
what
will
he
say
to
that
Earth
where
is
no
Salt-peter
at
all
,
and
yet
the
●earbs
are
green
?
Or
is
there
Salt-peter
in
a
glasse
of
pure
water
,
where
I
have
seen
green
leaves
bud
out
of
the
stem
of
an
hearb
.
Besides
,
I
finde
urine
out
of
which
Salt-peter
is
made
,
to
spoil
the
greennesse
of
the
hearbs
.
4.
If
the
impression
of
black
,
which
the
Sun
causeth
in
a
hot
clime
,
must
alter
in
a
cold
,
then
may
the
other
qualities
also
which
the
Sun
by
his
heat
procureth
,
be
lost
in
a
cold
countrey
;
and
so
what
is
hard
in
Ethiopia
,
must
bee
soft
in
England
,
and
the
heat
of
Indian
spices
must
here
grow
cold
.
He
objects
again
,
[
that
there
are
Negroes
under
the
Southern
Tropick
,
and
beyond
which
are
colder
countries
.
]
I
answer
,
that
these
Negroes
were
colonies
out
of
hotter
countries
,
and
not
Aborigines
or
Natives
at
first
:
And
he
confesseth
there
be
Plantations
of
Negroes
in
Asia
,
all
which
retain
their
original
blacknesse
.
Lastly
,
he
objecteth
,
[
That
in
the
parts
where
the
Negroes
possesse
,
there
be
rivers
to
moisten
the
air
;
and
in
Lybia
there
are
such
dry
and
sandy
desarts
,
as
there
is
no
water
at
all
,
but
what
is
brought
on
camels
backs
;
and
yet
there
are
no
Negroes
;
therefore
drinesse
cannot
cause
blacknesse
.
]
I
answer
,
1.
It
cannot
be
proved
,
that
the
Ne●
groes
who
dwell
neere
rivers
,
had
their
originall
there
.
2.
Though
there
may
be
some
moist
exhalations
,
yet
it
seems
they
are
not
so
abundant
as
to
qualifie
the
Suns
heat
.
3.
Though
the
desarts
of
Lybia
be
dry
,
yet
they
are
not
so
hot
as
under
the
Line
:
It
is
the
excesse
of
heat
and
siccity
together
,
that
causeth
blacknesse
,
and
not
one
of
these
alone
.
4.
We
see
men
grow
tauny
here
by
conversing
much
in
the
Sun
;
And
further
South
more
tauny
,
and
still
as
the
heat
increases
,
the
degrees
of
blacknesse
increase
also
:
to
deny
this
,
were
to
deny
our
senses
;
and
we
see
dead
bodies
hung
in
the
Sun
,
grow
black
;
the
same
would
befall
to
living
bodies
,
if
they
continued
still
in
the
Sun
,
yet
not
in
so
short
a
time
,
because
the
continuall
generation
of
moisture
,
and
the
supply
of
the
decayed
parts
would
make
some
resistance
;
yet
Pausanias
tells
us
,
that
the
Lybian
vipers
are
black
by
the
Suns
heat
;
therefore
saith
Cardan
,
there
is
no
more
reason
why
men
should
be
black
there
then
vipers
,
l.
10.
de
subtil
.
III.
Mens
bodies
are
obnoxious
to
many
dangers
,
by
reason
of
the
many
sorts
of
poisons
in
the
world
,
some
killing
by
occult
,
some
by
manifest
qualities
;
but
God
out
of
his
goodnesse
to
mankind
,
hath
ordained
as
many
remedies
and
antido●es
as
there
be
poisons
,
whereby
their
malignity
is
either
prevented
expelled
:
Among
all
these
Antidotes
,
there
is
none
more
wonderful
then
the
Un●corns
horn
,
which
hath
been
so
much
questioned
and
doubted
by
divers
Writers
,
some
denying
the
existence
of
the
Unicorn
as
it
is
ordinarily
painted
&
described
;
Others
denying
that
there
is
any
such
horn
,
and
some
disallowing
the
vertues
thereof
;
among
whom
is
Doctor
Brown
(
Book
3.
c.
23.
)
in
his
Vulgar
Errors
:
But
that
there
are
Beasts
with
one
Horn
in
the
Indies
,
as
Bulls
,
Asses
,
Horses
,
&c.
I
think
none
will
deny
.
2.
The
Vnicorn
or
Mon●ceros
,
is
not
the
same
with
Rhinoceros
or
Naricorn
:
for
this
is
of
an
Elephantine
bignesse
,
with
short
legs
,
whose
bodie
is
covered
with
shels
,
the
Elephants
enemy
,
which
he
overcame
at
Lisbon
,
in
that
publick
combat
exhibited
by
Emanuel
of
Portugal
,
anno
1515.
he
hath
a
short
Horn
on
his
shoulders
,
another
longer
on
his
nose
;
but
that
Rhinoceros
,
whose
picture
Scaliger
saw
,
(
Exerc.
205.
)
had
an
head
like
a
Hog
,
with
two
horns
,
one
upon
his
nose
,
the
other
upon
his
forehead
,
called
by
Martial
,
(
in
Amphit
.
Epig.
22.
)
Vrsus
gemino
cornu
gravis
.
But
the
true
Unicorn
hath
the
proportion
and
bignesse
of
a
Horse
,
the
head
,
legs
and
feet
of
a
Stagge
,
and
the
mane
of
an
hors
;
he
hath
a
horn
in
his
forehead
,
saith
Cardan
(
de
subtil
.
l.
10.
)
three
cubits
long
;
two
of
these
Unicorns
were
seen
at
Mecha
,
of
which
see
Parry
in
his
21
Book
of
poisons
,
Munster
and
Fernandus
de
Cordova
,
[
l.
5.
didas
.
c.
9.
]
3.
The
reason
why
the
Vnicorn
is
differently
described
,
is
,
because
divers
Authors
confound
him
with
the
Naricorn
,
or
else
because
the●e
be
divers
species
of
Vnicorns
,
as
there
be
of
Dogs
and
other
Animals
,
or
else
because
they
vary
the
colour
and
bignesse
of
their
horn
according
to
their
age
and
climat
wherein
they
live
,
as
other
beasts
doe
:
but
from
variety
of
descriptions
and
circumstances
,
we
must
not
infer
a
nullity
of
the
substance
,
as
Parry
doth
;
for
so
wee
may
deny
the
Rhinoceros
,
which
is
diversly
described
;
Strabo
makes
him
like
a
Bear
,
[
li.
16.
de
sub
.
l.
10.
]
Cardan
,
like
a
Bull
,
others
like
an
Elephant
.
[
See
Parry
,
Cardan
,
Fern.
de
Cord.
Pausanias
,
Scaliger
,
Munster
,
Pliny
,
Solinus
,
Caesar
,
AElian
,
Polyhistor
.
]
Some
give
him
but
one
horn
,
some
two
,
which
with
some
is
crooked
,
with
others
straight
.
I
therefore
make
no
question
of
the
true
Unicorn
,
as
he
is
commonly
painted
,
because
Vertomanus
saw
two
of
them
,
as
Scaliger
witnesseth
,
and
so
did
Lewis
Ba●thema
,
who
as
some
say
,
is
the
same
with
Vertomanus
,
Iustin
Martyr
,
Basil
,
and
other
of
the
Fathers
;
Yea
,
the
holy
scriptures
seem
to
favour
this
description
,
Iob
39.9
.
Will
the
Vnicorn
be
willing
to
serve
thee
,
&
c
?
The
Hebrew
word
Rem
is
by
Hierom
,
Montanus
,
and
Aquila
,
translated
Rhinoceros
;
but
by
the
70
Monoceros
.
Yet
in
another
place
Hierom
and
Montanus
translate
the
word
Vnicorn
:
and
in
this
place
it
cannot
signifie
Rhinoceros
,
because
this
beast
hath
been
oftentimes
subdued
by
man
,
and
bound
,
as
we
read
in
the
Roman
stories
,
but
so
was
never
the
Unicorn
brought
into
subjection
,
as
God
sheweth
to
Iob
:
And
when
David
saith
,
He
shall
be
exalted
like
the
Horn
of
an
Vnicorn
,
he
cannot
mean
the
Rhinoceros
,
who
of
all
cornuted
Animals
,
hath
the
shortest
Horn
;
but
the
true
Unicorn
,
whose
Horn
is
the
highest
of
all
others
;
for
else
Davids
comparison
had
been
childish
.
Now
for
the
Horn
it self
,
and
vertues
thereof
,
they
are
rejected
by
Rondeletius
,
Parry
,
Brown
,
and
some
others
.
Rondeletius
,
[
l.
21.
de
venenis
,
c.
61.
]
found
no
more
vertue
in
this
Horn
then
in
an
Elephants
Tooth
.
Parry
found
no
vertue
in
the
French
Kings
Horn.
Brown
rejects
the
Horn
,
[
because
it
is
diversly
described
.
2.
The
Ancients
adscribed
no
vertue
to
it
.
3.
It
cannot
resist
Arsenick
,
and
poisons
,
which
kill
by
second
qualities
.
]
To
these
I
answer
,
1.
If
it
be
sufficient
to
deny
an
Horn
,
for
that
it
is
differently
described
,
we
may
deny
the
Harts
Horns
,
for
there
are
great
differences
of
them
,
some
bigger
and
higher
then
others
,
some
more
branchy
,
some
harder
,
some
are
cloathed
with
a
soft
Doun
,
others
are
not
;
and
they
have
not
all
of
them
exactly
the
same
colour
.
Neither
do
I
allow
,
that
all
which
are
called
Unicorns
horns
,
are
true
;
for
some
are
fictitious
.
2.
If
the
Ancients
adscribed
no
vertue
to
this
horn
,
why
was
it
of
such
account
among
them
?
Why
did
the
Indian
Princes
drink
out
of
them
,
and
make
Cups
and
Rings
of
them
,
which
either
they
wore
on
their
fingers
,
or
applied
to
their
breasts
,
but
that
they
knew
there
was
in
them
an
antidotal
vertue
against
poison
,
as
Andreth
Baccius
[
l.
de
Vnicor
.
]
sheweth
,
and
the
Doctor
denieth
not
[
an
Antidotall
efficacy
,
and
such
as
the
Ancients
commended
in
this
Horn
]
and
yet
two
lines
before
,
[
he
denies
that
the
Ancients
adscribed
any
vertue
to
it
.
]
But
sure
it
is
apparent
,
that
not
only
there
is
an
occult
quality
in
it
against
poison
,
as
in
the
Elks
Hoof
against
the
falling
sicknesse
,
but
also
by
manifest
qualities
it
works
;
for
Baccius
proves
it
to
be
of
an
excessive
drying
quality
,
and
therefore
good
against
worms
and
putrefaction
.
And
that
Riccius
the
Physitian
did
use
sometimes
the
weight
of
a
scruple
,
sometimes
of
ten
grains
thereof
in
burning
fevers
with
good
successe
.
3.
That
it
can
resist
Arsnick
,
the
same
Baccius
proves
,
by
the
experiment
which
the
Cardinal
of
Trent
made
upon
two
Pigeons
,
[
l.
de
Vnic
.
]
to
which
he
caused
some
Arsenick
to
be
given
:
shortly
after
he
gave
som
scrapings
of
his
Unicorns
horn
to
one
of
them
,
which
after
some
symptomes
recovered
and
lived
,
the
other
died
two
hours
after
it
had
eaten
the
Arsenick
:
The
same
Horn
cured
divers
pestilential
Fevers
,
and
such
as
were
poisoned
.
Hence
then
it
appears
,
that
this
Horn
was
both
commended
by
the
Ancients
,
namely
,
by
AElian
,
Philostrates
,
and
divers
others
,
as
also
by
modern
Physitians
,
as
Ficinus
,
Brasavolus
,
Matthiolus
,
Mandella
,
and
many
more
.
It
is
true
,
that
some
might
not
find
the
vertue
of
it
,
either
bec●use
it
was
not
the
true
Horn
,
or
the
true
dosis
was
not
exhibited
,
or
due
time
was
not
observed
,
or
else
the
malignancy
of
the
disease
would
not
yeild
:
For
Interdum
d●cta
plus
valet
arte
malum
.
But
from
hence
to
deny
the
Horn
or
its
vertue
,
were
all
one
as
to
deny
Rhubarb
,
Agarick
,
Sena
,
or
other
Simples
,
because
they
do
not
always
produce
the
wished
effect
,
or
work
upon
all
bodies
at
all
times
alike
.
The
means
to
discriminate
the
true
Unicorns
horn
from
the
false
,
are
two
,
to
wit
,
if
it
cause
the
liquor
in
which
it
is
put
,
to
bubble
;
and
secondly
,
if
it
sweat
when
the
poison
is
near
it
,
as
Baccius
tells
us
.
IV.
I
have
read
of
some
who
were
born
blind
and
dumb
,
and
yet
have
been
cured
,
[
Seidelus
de
morb.
incur
.
]
but
in
these
there
could
not
be
a
totall
privation
of
the
organ
or
faculty
of
sight
and
speech
;
for
such
cannot
be
cured
by
Nature
nor
Art
.
And
so
Iohn
6.
it
was
held
impossible
for
one
born
blind
to
see
.
In
those
then
was
only
a
privation
of
the
act
,
and
so
the
eye-lids
only
shut
up
and
agglutinated
,
which
by
Art
might
be
cut
and
opened
.
And
so
the
strings
by
which
the
tongue
is
tied
,
are
often
cut
.
I
have
also
read
[
in
Seidelius
]
of
one
who
lived
till
he
was
an
old
man
,
and
every
year
from
his
birth
till
his
dying
day
,
had
a
fever
which
took
him
still
upon
his
birth-day
:
This
anniversary
Fever
held
him
still
fourteen
days
,
and
at
last
killed
him
.
The
seeds
of
this
Fever
he
got
doubtlesse
in
his
mothers
womb
:
and
what
impressions
the
seed
or
Embryo
receiveth
then
,
can
never
be
eradicated
;
such
is
the
force
of
the
formative
power
upon
our
first
materials
.
S●●liger
speaks
of
a
certain
Fish
in
the
Island
of
Zeilam
,
which
if
one
hold
fast
in
his
hands
,
puts
him
in
a
shaking
fit
of
an
Ague
:
This
effect
I
suppose
proceeds
from
the
excessive
cold
of
the
Fish
,
which
by
the
hand
being
communicated
to
the
muscles
and
nerves
,
causeth
shaking
and
convulsion
fits
.
And
no
lesse
strange
is
that
which
is
mentioned
by
Libavius
,
of
one
who
hearing
his
kinsman
being
in
a
remote
country
,
was
dead
of
the
plague
,
fell
sick
himself
of
the
same
disease
,
though
the
place
where
he
was
then
dwelling
,
was
free
from
any
infection
.
[
Libavius
de
veneno
,
c.
8.
Corollarii
]
This
proceeded
from
a
deep
apprehension
,
or
sudden
fear
,
a
weaknesse
in
nature
,
and
an
aptitude
to
fall
into
that
disease
;
and
how
powerful
apprehension
,
fear
and
fancies
are
●pon
our
bodies
,
may
be
seen
in
that
story
mentioned
by
Libavius
[
de
veneno
.
c.
8.
]
of
one
who
ate
a
snake
in
stead
of
an
Eel
without
any
hurt
,
till
a
good
while
after
he
was
told
it
was
a
Snake
;
and
upon
this
he
fell
sick
and
pined
away
.
CHAP.
VII
.
1.
The
diversities
and
vertues
of
Bezar
stones
.
2.
A
woman
conceived
in
a
Bath
,
of
an
Incubus
.
3.
Strange
actions
performed
by
sleepers
,
and
the
causes
thereof
.
Lots
Incest
in
his
sleep
.
4.
Some
Animals
live
long
without
food
:
The
Camelions
food
is
only
air
;
the
contrary
reasons
answered
:
Air
turns
to
water
,
and
is
the
pabulous
supply
of
fire
.
MOnardes
[
in
historia
Bezoaris
]
speaks
of
some
who
were
poisoned
by
drinking
out
of
a
puddle
where
Toads
,
Snakes
,
and
other
virulent
vermin
had
laid
their
spawn
,
but
were
cured
by
taking
Bezar
two
or
three
times
.
Bauhinus
,
[
c.
34.36
.
]
speaks
of
divers
diseases
cured
by
this
stone
;
and
it
is
known
by
daily
experience
,
that
it
is
used
with
good
successe
in
pestilential
Fevers
,
as
Synertus
shews
,
Syn.
l.
4.
de
Feb.
c.
8.
It
is
also
good
in
divers
other
maladies
both
to
cure
and
prevent
them
:
Yet
Doctor
Brown
thinks
[
we
are
daily
gulled
in
the
Bezar
,
whereof
many
are
false
,
Book
3.
c.
23.
]
I
deny
not
but
some
adulterat
Bezars
there
are
,
yet
we
must
not
think
all
fals
,
or
that
we
are
gulled
,
because
we
do
not
see
the
wished
effects
:
For
Synertus
(
l.
4.
de
Feb.
c.
8.
)
shews
,
that
the
best
Bezar
faileth
,
if
the
just
dose
be
not
given
.
For
some
out
of
fearfulness
give
but
a
grain
or
two
,
whereas
he
hath
given
eight
or
ten
grains
with
good
successe
.
Again
,
the
operation
of
it
is
hindred
oftentimes
by
mixing
it
with
other
Simples
:
It
proves
also
ineffectual
,
if
any
thing
else
be
given
too
soon
after
,
or
if
the
stomach
be
not
clear
when
it
is
exhibited
.
For
as
the
spirit
of
Tartar
and
Vitriol
by
themselves
will
work
powerfully
;
but
being
mixed
,
lose
their
operative
qualities
and
taste
:
so
doth
Bezar
many
times
mixed
with
other
things
.
Now
this
stone
is
bred
in
a
bag
under
the
stomach
of
some
beasts
,
which
in
form
resemble
our
Goats
:
In
the
E●st-Indies
they
have
horns
,
but
in
the
West
none
:
The
Oriental
stones
are
the
best
,
a
grain
whereof
hath
been
sold
for
four
Ducats
.
Some
of
them
are
as
big
as
a
Goose
Egg
:
they
have
divers
forms
,
and
divers
colours
,
some
yellow
,
some
green
,
some
black
;
the
best
are
bred
in
those
beasts
that
feed
on
the
hils
,
and
on
aromatick
hearbs
,
which
are
not
found
in
the
valleys
:
they
grow
like
Onions
wrapt
about
with
many
tunicles
or
crusts
.
Acosta
(
l.
4.
c.
42.
)
sheweth
,
that
in
the
midst
of
some
of
them
are
sound
pins
,
straws
,
or
sticks
,
about
which
matter
doth
gather
,
which
by
degrees
increaseth
and
hardneth
till
it
come
to
a
just
magnitude
.
In
the
midst
of
those
stones
are
found
sometimes
odoriferous
hearbs
.
Mathiolus
and
Renodaeus
hold
those
for
the
best
stones
in
the
midst
of
which
are
found
dust
or
gravel
.
The
Indians
use
the
pouder
of
Bezar
,
not
only
against
inward
diseases
,
but
also
with
it
they
cure
their
wounds
and
Carbuncles
,
or
Boils
.
Acosta
(
l.
4.
c.
42.
)
relates
the
observation
of
the
Peruans
,
who
say
,
that
the
best
stone
is
bred
in
a
beast
called
Vieugne
,
which
feeds
upon
a
poisonable
hearb
,
by
which
it
preserves
it self
from
the
grasse
,
and
waters
that
are
poisoned
by
venomous
beasts
.
He
that
will
see
more
of
this
stone
,
l●t
him
read
those
above
named
,
and
likewise
Boutius
,
Baccius
,
Toll
,
and
others
.
II.
That
story
is
strange
of
the
Woman
which
conceived
in
a
Bath
by
attracting
the
mans
sperm
who
bathed
in
the
same
place
:
This
is
affirmed
by
Averroes
(
Anat.
l.
8.
quaest.
11.
)
but
denied
by
Laurentius
,
del
Rio
,
and
some
others
,
whom
Doctor
Brown
in
this
followeth
.
Hee
that
denyeth
a
matter
of
fact
,
must
bring
good
witnesses
to
the
contrary
,
or
else
shew
the
impossibility
of
the
fact
,
which
they
do
not
.
For
we
shall
find
this
conception
possible
,
if
either
we
consider
the
nature
of
the
Matrix
,
which
by
a
strange
instinct
and
appetite
attracteth
the
sperm
to
it
(
for
which
cause
Plato
calls
it
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
even
as
the
stomach
attracteth
meat
and
drink
,
though
in
some
distance
from
it
:
Or
if
wee
consider
that
the
seminal
spirits
in
the
warm
water
might
be
a
while
preserved
from
evaporating
;
and
therefore
what
they
say
of
the
longitude
of
the
organ
in
which
the
seed
is
refrigerated
,
is
not
to
the
purpose
,
except
they
could
prove
it
to
be
so
in
all
:
But
the
contrary
is
found
in
the
long
organ
of
great
breasts
,
wherein
the
sperm
is
no
ways
damaged
.
Besides
,
the
heat
of
the
bath
might
have
some
proportion
to
that
of
the
Matrix
;
whereas
the
organ
of
emission
is
not
so
hot
,
as
consisting
most
of
nervous
and
spermatical
parts
.
Again
,
we
see
that
the
sperm
of
Fishes
,
in
which
there
are
seminal
spirits
,
is
not
prejudiced
by
the
water
where
it
is
shed
;
but
the
male
fishes
cast
their
seed
upon
the
spaw●
which
the
females
leave
in
the
water
,
as
Aristotle
,
Pliny
,
AElian
,
Albertus
and
others
,
do
shew
.
Lastly
,
wee
must
not
think
all
the
stories
false
which
are
written
of
the
Incubi
,
which
were
evil
spirits
conveying
the
masculine
seed
to
the
place
of
generation
,
of
which
there
have
been
conceptions
.
For
to
deny
this
,
saith
Augustine
,
(
lib.
15.
de
Civit.
Dei
,
cap.
23.
)
doth
argue
impudence
,
considering
the
many
testimonies
and
examples
of
the
same
:
yet
I
deny
not
but
the
imagination
is
sometimes
deluded
,
but
not
still
,
as
Wierus
thinks
;
and
I
know
also
,
that
Incubus
is
the
same
disease
with
Ephialtes
;
yet
it
will
not
follow
,
that
there
are
no
evill
spirits
called
Incubi
and
Succubi
:
For
,
to
deny
such
,
were
to
accuse
the
ancient
Doctors
of
the
Church
,
and
the
Ecclesiastick
Histories
of
falshood
,
which
affirm
that
the
Catecbumeni
were
much
troubled
with
these
Incubi
.
This
were
also
to
contradict
the
common
consent
of
all
Nations
,
and
experience
.
There
is
then
a
double
Incubus
,
the
one
natural
,
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
caused
in
sleep
by
a
frigid
grosse
vapour
filling
the
ventricles
of
the
brain
,
and
prohibiting
the
animall
spirits
to
passe
through
the
nerves
,
whereby
the
imagination
is
hurt
,
so
that
they
think
they
are
oppressed
with
a
great
weight
.
This
disease
is
much
like
the
Epilepsia
,
but
somwhat
milde
.
The
other
Incubus
is
Diabolical
.
III.
That
some
men
can
in
their
sleep
perform
those
actions
which
they
neither
could
nor
durst
do
when
awaked
,
is
known
by
Histories
and
experience
.
Marianus
(
cap.
ad
audientiam
)
witnesseth
,
that
he
had
a
Maid
,
who
in
her
sleep
could
rise
and
make
bread
,
as
if
she
had
been
awaked
.
Francis
Mendoza
,
(
l.
6.
de
Flor.
)
knew
one
who
would
rise
in
his
sleep
,
and
in
the
night
time
walked
out
with
his
naked
sword
,
with
which
hee
struck
some
of
the
City
guard
;
but
at
last
being
wounded
,
was
awaked
.
Tirannel
(
in
Mendoza
)
speaks
of
an
English
man
in
Paris
,
who
rose
in
his
sleep
,
went
down
towards
the
river
Sene
;
where
,
having
met
with
a
Boy
,
he
killed
him
,
and
so
returned
(
being
all
this
while
asleep
)
to
his
bed
.
Horstius
(
de
noctambulis
)
writes
of
one
who
in
his
sleep
usually
would
arise
,
go
up
and
down
the
stairs
,
lock
and
unlock
his
chests
.
He
speaks
of
another
,
who
dreamed
he
was
to
ride
a
Journy
,
riseth
,
puts
on
his
cloaths
,
boots
and
spurs
,
gets
up
into
the
Window
,
where
he
sate
stradling
,
beating
the
wals
with
his
spurs
,
till
hee
was
awaked
.
And
he
sheweth
,
that
at
Helmstad
one
rose
in
his
sleep
,
went
down
the
stairs
into
a
Court
;
from
thence
toward
the
Kitchin
,
neer
which
was
a
deep
Wel
:
into
this
he
went
down
,
holding
fast
to
the
stones
by
his
hands
and
feet
;
but
when
hee
touched
the
water
,
with
the
cold
thereof
he
was
awaked
;
and
finding
in
what
danger
he
was
,
gave
a
pitiful
out-cry
,
which
awaked
those
in
the
house
,
who
having
found
him
,
got
him
out
,
and
brought
him
to
his
bed
,
where
he
lay
many
days
speechlesse
and
immoveable
,
being
extreamly
weakned
with
fear
,
cold
,
and
crying
.
Another
story
he
hath
no
lesse
strange
then
this
,
of
a
young
Gentleman
who
in
his
sleep
arose
naked
,
carrying
his
shirt
in
his
hand
,
and
by
the
help
of
a
rope
clambers
up
to
a
high
Turret
in
the
Castle
where
he
then
was
:
Here
he
findes
a
nest
of
Mag-pies
,
which
he
robs
,
and
puts
the
young
ones
in
his
shirt
;
and
so
by
the
same
rope
comes
down
again
,
and
returns
to
his
bed
:
The
next
morning
being
awaked
,
tells
his
brother
how
he
dreamed
that
he
had
robb'd
a
Pies
nest
;
and
withal
wondring
what
was
become
of
his
shirt
,
riseth
and
findes
it
at
his
beds
feet
,
with
the
young
birds
wrapt
up
in
it
.
To
these
examples
,
wee
may
add
that
of
Lot
,
who
in
his
sleep
begot
his
two
daughters
with
childe
:
This
Dr.
Brown
(
Book
7.
c.
6
)
will
not
admit
,
though
he
hath
a
direct
Text
of
Scripture
against
him
:
For
there
it
is
said
,
Gen.
19.
That
Lot
neither
knew
when
his
daughters
lay
down
,
nor
when
they
rose
up
.
Which
words
are
expounded
by
Irenaeus
(
c.
51.
cont.
Haeres
.
)
That
Lot
had
neither
pleasure
,
nor
consent
,
nor
sense
,
nor
knowledge
of
this
act
:
Chrysostome
affirms
the
same
,
expounding
these
words
,
Lot
(
saith
he
,
Hom.
44.
in
Genes.
)
was
so
intoxicated
with
wine
,
that
he
knew
not
at
all
what
he
did
,
lest
he
should
be
guilty
of
so
great
a
crime
;
acting
in
this
neither
wittingly
nor
willingly
.
S.
Austin
is
of
the
same
minde
,
(
Cont.
manic
.
l.
22.
)
and
other
Expositors
.
Now
if
one
ask
,
how
sleeping
men
can
do
such
things
?
I
answer
,
it
is
partly
by
the
strength
of
Imagination
,
which
is
more
active
in
sleep
then
when
we
are
awake
.
2.
All
sleepers
are
not
apt
for
such
actions
;
but
such
whose
natures
are
melancholy
or
cholerick
,
whose
spirits
are
more
fervent
,
subtil
,
and
agile
then
others
,
moving
the
bmuscles
,
and
by
them
the
body
,
though
the
outward
senses
be
ound
up
by
sleep
.
3.
They
catch
not
that
hurt
in
their
sleep
,
which
they
would
do
if
awaked
;
because
their
senses
are
not
avocated
by
other
objects
,
they
have
no
apprehension
of
fear
,
their
imagination
is
more
intent
in
sleep
;
and
withal
their
Genius
or
good
Angel
is
carefull
of
them
.
IV.
I
read
of
divers
both
beasts
and
men
;
which
have
lived
a
long
time
without
meat
or
drink
:
We
know
that
Swallows
,
Cuckows
,
Dormice
,
&
diuers
other
animals
,
sast
all
the
Winter
:
The
like
is
recorded
of
Lizards
,
Serpents
,
Water-Crocodiles
,
Bears
,
and
other
ravenous
beasts
,
whose
bodies
by
reason
of
their
humidity
and
rapacity
,
are
full
of
crudi●les
,
by
which
they
are
fed
in
the
Winter
.
Mendosa
(
d●
Flor.
Philos.
Probl.
24.
)
speaks
of
a
Hen
in
his
time
,
which
lived
eighty
dayes
without
food
and
water
.
Cardan
(
de
subtil
.
l.
10.
)
writes
,
that
the
Indian
bird
called
Manucodiata
,
lives
only
in
the
aire
upon
dew
as
Grashoppers
do
.
Rond●letius
(
l.
1.
de
Piscib
.
c.
12.
)
shews
,
that
his
wife
kept
a
fish
three
years
in
a
glasse
,
without
any
other
food
but
water
;
and
yet
the
fish
grew
so
big
,
that
the
glasse
could
not
at
last
contain
it
.
And
I
have
kept
Spiders
my self
in
a
glasse
,
which
I
dismissed
after
they
had
fasted
nine
months
.
The
Camelion
also
liveth
upon
the
air
,
Oscitans
vescitur
,
follicans
ruminat
,
de
vento
cibus
,
saith
Tertullian
(
in
Pallio
.
)
I
have
seen
a
Camelion
which
was
brought
hither
from
Africa
by
sea
,
and
kept
in
a
box
,
which
all
the
while
was
never
seen
to
feed
on
any
thing
else
but
air
.
Yet
D.
Brown
(
Book
3
,
c.
21.
)
will
not
have
air
to
be
his
food
for
these
reasons
:
1.
Because
Aristotle
and
AElian
speak
nothing
of
this
.
Ans.
Neither
do
they
speak
any
thing
against
it
,
which
likely
they
would
have
done
,
if
they
had
thought
their
feeding
on
aire
had
been
fabulous
.
They
do
not
speak
of
what
food
each
animal
is
sustained
:
and
though
they
doe
not
speak
of
this
airy
food
,
yet
Pliny
,
and
others
do
.
2.
Scaliger
writes
,
that
Claudius
saw
a
Camelion
lick
up
a
fly
from
his
breast
.
And
Bellonius
upon
exenteration
found
flies
in
the
Camelions
belly
.
Answ.
So
I
have
seen
Dogs
and
Cats
eat
Flies
;
Monkies
and
Turkies
eat
Spiders
,
and
Dogs
eat
grasse
;
yet
it
will
not
follow
,
that
they
feed
on
these
,
but
rather
eat
them
out
of
wantonnesse
,
or
for
physick
;
so
doth
the
Camelion
sometimes
eat
flies
;
and
so
doth
the
Ostridge
eat
Iron
,
and
divers
birds
swallow
stones
.
3.
There
are
found
in
this
animal
the
gu●s
,
the
stomach
,
and
other
parts
for
nutrition
,
which
had
been
superfluous
if
it
feed
on
aire
only
.
Answ.
These
parts
are
not
superfluous
,
though
they
feed
on
air
,
but
necessary
;
because
the
air
on
which
they
feed
,
is
not
pure
,
but
mixed
,
and
therefore
nutritive
.
Again
,
they
were
to
eat
sometimes
flies
,
for
pleasure
or
physick
,
therefore
the
stomach
was
necessary
.
Moreover
,
we
must
not
think
every
thing
in
nature
superfluous
,
whereof
wee
can
give
no
reason
;
for
so
wee
may
accuse
her
for
giving
eyes
to
Wonts
,
tears
to
Men
,
Goats
,
and
Dogs
,
whereof
they
make
no
use
.
And
why
she
is
so
bountiful
to
the
Fox
,
and
so
niggardly
to
the
Ape
,
in
giving
the
one
too
great
a
tail
,
the
other
none
at
all
.
4.
He
reasons
From
the
bignesse
of
the
Camelions
tongue
,
and
the
slimy
matter
in
it
,
that
air
cannot
be
its
nutriment
.
Answ.
Its
tongue
was
made
to
catch
flies
,
but
not
for
nutriment
,
as
is
said
:
and
that
slimy
matter
is
given
as
well
for
its
prey
,
as
for
the
destruction
of
Serpents
its
enemies
:
for
it
useth
upon
the
sight
of
a
Serpent
,
to
let
fall
that
slimy
matter
on
his
head
,
with
which
he
is
presently
killed
.
5.
The
air
cannot
nourish
,
because
it
hath
no
taste
.
Ans.
Tast
belongs
not
to
nourishment
;
for
they
who
have
lost
their
tast
,
are
not
therefore
the
lesse
nourished
.
Again
,
though
the
pure
air
be
tastlesse
,
yet
air
thickned
and
moistned
,
is
not
so
as
we
may
perceive
by
the
divers
tasts
in
waters
.
Besides
,
though
the
air
be
tastlesse
to
us
,
it
may
be
otherwise
to
the
Camelion
.
6.
There
can
be
no
transmutation
of
air
into
the
body
nourished
,
because
there
is
no
familiarity
of
matter
between
air
and
a
living
body
.
Ans.
This
may
be
true
of
pure
air
,
but
not
of
mixed
,
and
of
our
bodies
,
not
of
the
Camelions
.
Besides
,
divers
creatures
live
on
dew
,
which
is
but
watrish
air
;
and
how
many
in
Arabia
are
fed
with
Manna
,
which
is
both
begot
of
and
in
the
air
.
7.
Nutriment
is
condensated
by
the
natural
heat
,
but
air
by
the
bodies
heat
is
rarified
.
Ans.
The
contrary
of
this
is
seen
continually
by
the
air
we
breath
out
,
which
is
still
thicker
then
that
we
take
in
:
For
though
the
heat
doth
rarifie
the
air
,
yet
by
the
moisture
of
our
bodies
it
is
thickned
.
8.
All
aliment
must
remain
some
time
in
the
body
;
but
air
is
presently
expelled
.
Answ.
The
air
which
is
attracted
by
the
Lungs
,
and
serves
for
refrigeration
of
the
heart
,
is
quickly
again
expelled
,
because
it
is
to
stay
no
longer
then
it
performs
its
office
,
which
is
to
refrigerate
;
but
that
air
on
which
the
Camelion
and
other
creatures
feed
,
must
and
doth
stay
longer
.
9.
Air
in
regard
of
our
natural
heat
,
is
cold
,
and
so
contrary
;
but
aliment
is
potentially
the
same
.
Ans.
All
aliment
is
contrary
at
first
,
or
else
there
could
bee
no
action
,
and
so
no
nutrition
.
Again
,
what
is
cold
,
is
potentially
the
same
with
our
bodies
,
in
respect
of
the
substance
,
not
of
the
quality
.
Besides
,
how
many
sorts
of
cold
meats
,
fish
,
fruits
,
hearbs
,
sallets
,
do
men
eat
in
Summer
,
which
notwithstanding
are
the
same
potentially
with
their
bodies
.
10.
Some
deny
air
to
be
an
aliment
,
or
that
it
entreth
into
mixt
bodies
,
and
it
s
not
easie
to
demonstrate
,
that
it
is
convertible
into
water
;
and
we
doubt
that
air
is
the
pabulous
supply
of
fire
,
much
lesse
that
flame
is
properly
air
kindled
.
Ans.
Some
have
denyed
Snow
to
be
white
,
or
fire
hot
,
therefore
no
wonder
if
some
fantastical
heads
deny
air
to
be
an
element
,
or
that
it
entreth
into
mixt
bodies
.
Danaeus
indeed
thinks
air
and
water
to
be
all
one
,
because
water
is
quickly
turned
into
air
,
and
because
they
have
great
affinity
:
but
this
is
against
himself
;
for
what
can
be
turned
into
another
substance
is
not
the
same
,
nothing
is
convertible
into
it self
:
and
if
air
be
water
,
because
this
can
be
turned
into
that
,
then
water
is
earth
;
for
in
many
caves
water
drops
turn
to
stones
,
and
so
we
shall
make
but
one
element
.
Again
,
if
air
enter
not
into
mixt
bodies
,
what
is
that
unctuous
humidity
or
oyl
which
we
finde
in
all
perfect
mixt
bodies
?
It
cannot
be
fire
nor
earth
;
for
these
are
neither
unctuous
nor
humid
:
nor
can
it
be
water
;
for
though
that
be
humid
,
it
is
not
unctuous
,
it
must
needs
then
be
air
.
Again
,
when
the
Doctor
saith
,
It
is
not
easie
to
demonstrate
the
conversion
of
air
into
water
;
he
denieth
both
sense
and
reason
:
for
this
conversion
is
as
demonstrable
as
our
respiration
in
winter
,
when
the
air
which
a
man
attracteth
,
is
turned
into
water
drops
on
his
beard
,
sheets
,
rugs
,
and
blankets
:
reason
also
shews
this
;
for
if
water
can
be
turned
into
air
,
why
cannot
air
be
turned
into
water
,
both
communicating
in
the
symbolical
quality
of
humidity
.
Lastly
,
his
doubting
,
and
the
Lord
Verulams
denying
air
to
be
the
pabulous
supply
of
fire
,
is
causless
:
For
I
ask
,
what
is
it
that
substantially
maintains
the
fire
?
They
answer
,
It
is
combustible
matter
in
the
kindled
body
.
But
in
this
they
trifle
:
for
I
ask
what
this
combustible
matter
is
?
Earth
it
cannot
be
;
for
earth
,
1.
as
earth
,
is
not
combustible
;
and
we
see
that
after
the
fire
is
spent
,
earth
remains
in
ashes
.
Nor
can
it
be
water
;
for
that
maintains
not
the
fire
,
but
extinguisheth
it
.
It
must
then
necessarily
be
air
:
for
we
see
by
daily
experience
,
that
the
more
of
this
unctuous
or
aereal
humidity
is
in
the
fewel
,
the
more
apt
it
is
to
burn
.
And
when
this
is
spent
,
the
fire
dieth
,
as
we
see
in
candles
,
lamps
,
torches
,
links
,
and
whatsoever
hath
pinguedinous
matter
in
it
.
Fernelius
indeed
gives
a
threefold
food
to
the
fire
;
to
wit
,
combustible
stuffe
,
smoak
,
and
air
;
but
all
this
may
be
reduced
to
air
:
For
nothing
is
combustible
,
which
hath
not
in
it
aereal
humidity
:
and
smoak
is
nothing
else
but
air
cloathed
with
the
fiery
quality
of
siccity
and
calidity
,
wanting
nothing
but
light
to
make
it
fire
.
Therefore
we
see
how
quickly
smoak
is
turned
into
flame
,
and
this
into
smoak
again
.
To
conclude
,
air
is
the
very
life
of
fire
,
which
would
quickly
die
,
if
it
received
not
animation
by
ventilation
.
This
we
see
in
cupping-glasses
,
how
nimbly
the
fire
,
when
almost
extinguished
,
will
upon
a
little
vent
suck
the
air
to
it
.
CHAP.
VIII
.
1.
Divers
animals
long-lived
without
food
.
The
Camelion
live
,
on
air
only
.
2.
Divers
creatures
fed
only
by
water
.
3.
Chilification
not
absolutely
necessary
.
Strange
operations
of
some
stomachs
.
The
Ostrich
eats
and
digests
Iron
.
4.
How
Bees
,
Gnats
,
&c.
make
a
sound
.
Of
Glow-worms
:
and
Grains
bit
by
Pismires
:
the
vegitable
Lamb
,
and
other
strange
plants
.
5.
The
Tygers
swiftnesse
.
The
Remora
stays
ships
.
THAT
divers
animals
,
even
men
and
women
.
can
subsist
without
food
,
is
plain
by
these
examples
:
A
certain
maid
in
the
Diocesse
of
Spire
,
anno
1542.
lived
three
years
without
meat
or
drink
.
In
the
year
1582.
in
the
Palatinat
there
lived
a
maid
nine
years
together
without
food
,
who
afterward
married
,
and
had
children
.
Rondeletius
(
l.
1.
de
pis
.
c.
13.
)
writes
of
a
maid
in
France
,
and
of
another
in
Germany
,
who
lived
divers
years
without
food
:
and
of
another
whom
hee
saw
that
had
no
other
food
but
air
ten
years
together
.
Ficinus
saw
a
man
who
had
no
other
food
but
what
the
air
and
Sun
afforded
him
.
In
the
year
1595.
a
maid
lived
at
Colen
three
years
without
food
;
another
at
Bern
lived
eighteen
years
on
the
air
alone
,
anno
1604.
Other
examples
I
could
alledge
out
of
Citesius
Physitian
of
Padua
,
Lentulus
of
Bern
,
Ioubertus
,
and
others
;
but
these
may
suffice
to
let
us
see
,
that
nutrition
doth
not
consist
meerly
in
meat
and
drink
.
I
will
not
here
alledge
examples
of
miraculous
fasts
,
or
of
Diabolical
and
Magical
;
but
such
as
are
meerly
natural
,
as
these
which
I
have
named
:
for
in
them
the
natural
heat
was
weak
,
and
not
able
to
master
the
humidity
with
which
they
abounded
:
So
then
,
where
there
is
a
weak
heat
,
and
much
sweet
phlegm
,
which
is
imperfect
blood
,
as
Physitians
call
it
,
there
the
life
may
bee
prolonged
without
food
.
I
have
read
(
Mendoza
in
Flor.
phil.
.
)
of
a
Venetian
who
fasted
forty
six
years
,
being
of
a
cold
constitution
,
and
abounding
with
thick
phlegme
;
we
see
this
in
the
hearb
Semper-vivum
,
which
many
years
together
liveth
,
and
is
green
without
earth
or
water
,
having
much
natural
humidity
within
it
.
So
the
Camelion
is
onely
fed
by
air
,
as
is
said
,
which
appears
to
be
true
(
however
Dr.
Brown
(
Book
3.
c.
21.
)
writes
to
the
contrary
)
by
these
reasons
,
1.
The
testimonies
both
of
ancient
and
modern
Writers
,
except
a
few
▪
and
the
witnesses
of
some
yet
living
,
who
have
kept
Camelions
a
long
time
,
and
never
saw
them
feed
but
on
air
.
2.
To
what
end
hath
Nature
given
it
such
large
Lungs
beyond
its
proportion
?
Sure
not
for
refrigeration
;
lesse
Lungs
would
serve
for
this
use
,
seeing
their
heat
is
weak
;
it
must
be
then
for
nutrition
.
3.
There
is
so
little
blood
in
it
,
that
we
may
easily
see
it
doth
not
feed
on
solid
meat
.
The
Doctor
saith
,
That
Frogs
and
divers
Fishes
have
little
blood
,
and
yet
their
nutriment
is
solid
.
But
he
doth
not
prove
the
nutriment
to
be
solid
.
Besides
,
they
have
more
blood
then
is
in
the
Camelion
.
4.
To
what
end
should
it
contnually
gape
more
then
other
animals
,
but
that
it
stands
more
in
need
of
air
then
they
,
towit
,
for
nutrition
as
well
as
refrigeration
.
The
Doctor
imputeth
this
gaping
to
the
largenesse
of
his
Lungs
:
This
is
but
a
shift
;
for
other
animals
whose
Lungs
doe
exceed
both
the
Lungs
and
whole
bodies
of
many
Camelions
,
do
not
gape
as
this
doth
,
and
yet
they
stand
more
in
need
of
refrigeration
,
as
having
more
blood
and
heat
,
then
ten
thousand
Camelions
.
5.
He
that
kept
the
Camelion
which
I
saw
,
never
perceived
it
to
void
excrements
backwards
;
an
argument
it
had
no
solid
food
:
and
what
wonder
is
it
for
the
Camelion
to
live
on
air
,
when
Hay
a
beast
of
Brasil
,
as
big
as
a
Dog
,
was
never
seen
to
feed
on
any
thing
else
,
as
Lerius
witnesseth
?
The
Doctor
concludes
,
That
the
Camelion
is
abstenious
a
long
time
,
but
not
still
,
because
divers
other
animals
are
so
.
He
may
as
well
infer
,
that
the
Camelion
is
cornuted
,
because
divers
other
animals
are
so
.
Each
species
hath
its
property
,
which
is
not
communicable
to
other
species
▪
otherwise
it
were
no
property
.
II.
That
water
is
the
aliment
of
divers
creatures
,
is
plain
;
1.
By
the
vegetables
;
for
hearbs
,
trees
,
and
plants
are
nourished
by
it
.
2.
By
animals
;
for
it
is
the
food
of
many
fishes
,
as
was
shewed
by
that
fish
which
Rondeletius
his
wife
kept
three
years
in
a
glasse
.
Grashoppers
feed
upon
dew
,
which
is
water
.
I
have
read
(
Mendoza
,
Prob.
23.
)
of
Worms
in
Armenia
,
which
feed
only
on
Snow
;
and
of
some
birds
whose
aliment
is
only
water
.
3.
By
men
;
for
Albertus
Magnus
speaks
of
one
who
lived
seven
weeks
together
only
upon
water
.
I
know
Aristotle
,
(
l.
7.
de
anim
.
)
Galen
,
and
Averroes
are
against
this
opinion
.
But
we
must
understand
they
speak
of
the
pure
element
of
water
,
which
is
not
nutritive
;
not
of
that
which
is
impure
,
mixed
,
or
compounded
▪
for
such
may
nourish
.
Doctor
Brown
will
not
have
water
an
aliment
,
1.
Because
some
creatures
drink
not
at
all
.
Answ.
To
such
,
water
indeed
can
be
no
aliment
,
and
so
indeed
his
argument
is
good
;
but
to
say
,
that
water
is
no
creatures
aliment
,
because
some
creatures
do
not
drink
at
all
,
is
as
much
as
if
he
should
infer
,
that
no
man
eats
bread
,
because
some
men
never
ate
any
.
2.
He
saith
,
That
water
serves
for
refrigeration
and
dilution
;
therefore
it
is
no
aliment
.
Answ.
Why
may
not
the
same
thing
serve
both
?
Doe
we
not
many
times
eat
cooling
hearbs
,
which
both
refrigerate
and
feed
us
.
3.
If
the
ancients
(
saith
he
)
had
thought
water
nutritive
,
they
would
not
have
commended
the
Limpid
water
for
the
best
,
but
rather
turbid
streams
,
where
there
may
be
some
nutriment
.
Answ.
If
the
Ancients
had
spoken
of
Waters
fittest
to
feed
Eels
,
Frogs
,
and
such
as
live
on
mud
,
they
would
have
commended
the
turbid
streams
;
but
they
spake
of
such
Waters
as
are
fittest
for
our
bodies
,
and
therefore
they
commended
the
Limpid
for
the
best
;
and
yet
he
confesseth
in
the
purest
water
there
is
much
terreous
residence
,
and
consequently
some
nutriment
.
III.
Chilification
is
an
action
of
the
stomach
,
but
not
absolutely
necessary
,
because
many
creatures
in
the
Winter
live
without
it
:
And
this
act
is
not
to
be
ascribed
to
the
heat
of
the
stomach
;
for
though
heat
as
heat
doth
concoct
;
yet
it
doth
not
chilifie
;
for
neither
fiery
,
nor
feverish
,
nor
any
other
heat
of
the
body
can
perform
this
,
but
that
of
the
stomach
;
therefore
this
action
must
proceed
from
the
specifical
form
and
proper
quality
of
the
stomach
,
which
turns
all
it
receives
into
a
white
creamy
substance
,
but
cannot
produce
several
substances
,
as
the
Liver
doth
;
because
it
is
not
so
hot
as
the
Liver
,
or
rather
it
hath
not
that
specifical
form
which
the
Liver
hath
.
Besides
,
that
the
stomachs
work
is
to
master
the
aliment
,
to
concoct
it
,
and
to
prepare
it
for
the
Liver
.
But
besides
this
quality
of
the
stomach
,
there
is
another
more
strange
,
when
som
can
eat
and
digest
coals
,
sand
,
lime
,
pitch
,
ashes
,
and
such
like
trash
.
This
is
called
by
Physitians
a
disease
,
under
the
name
of
Pica
,
Citta
,
Malacia
;
but
I
think
it
proceeds
not
only
from
a
distemper
in
the
stomach
,
and
malignant
acide
humors
impacted
in
the
membrans
thereof
,
but
also
,
and
that
chiefly
,
from
some
occult
quality
.
Forestus
(
lib.
18.
Obs.
7.
)
knew
one
who
swallowed
down
live
Eeels
,
another
who
ate
a
piece
of
Lime
as
big
as
his
fist
,
and
all
without
hurt
.
Fonseca
(
Consult
.
part.
1.
cons.
94.
)
knew
a
woman
who
daily
did
eat
earthen
ware
or
pot-sheards
so
long
as
she
lived
;
and
she
lived
till
she
was
old
;
even
when
she
fell
sick
of
a
fever
,
she
could
not
abstain
from
eating
of
this
stuffe
:
therefore
I
do
not
much
wonder
that
the
Ostridge
can
eat
and
digest
iron
,
which
it
doth
not
by
its
heat
,
as
Cardan
thinks
;
(
though
I
deny
not
but
the
great
heat
of
that
bird
,
and
the
thicknesse
of
his
Gizzard
may
be
some
help
)
but
rather
by
an
occult
quality
,
or
the
nature
of
its
whole
essence
,
as
Fernelius
writes
:
For
the
truth
of
this
,
we
have
not
only
the
testimonies
of
the
Ancients
,
but
the
experiments
also
of
late
Writers
:
For
Langius
in
his
Epistles
,
writes
that
he
saw
some
of
those
Ostriches
in
the
Duke
of
Ferrara's
Garden
,
who
swallowed
and
digested
pieces
of
gold
,
and
other
metal
.
Leo
Africanus
saith
,
that
they
swallow
whatsoever
they
finde
,
even
iron
.
And
what
wonder
is
it
if
the
Ostrich
eat
Iron
,
when
Rats
do
the
same
.
But
Doctor
Brown
denies
this
for
these
reasons
,
(
book
3.
c.
22.
)
Because
Aristotle
and
Oppian
are
silent
in
this
singularity
.
2.
Pliny
speaketh
of
its
wonderful
digestion
.
3.
AElian
mentions
not
Iron
.
4.
Leo
Africanus
speaks
diminutively
.
5.
Fernelius
extenuates
it
,
and
Riolanus
denies
it
.
6.
Albertus
Magnus
refutes
it
.
7.
Aldrovandus
saw
an
Ostrich
swallow
Iron
,
which
excluded
it
again
undigested
.
Answ.
Aristotles
,
Oppians
,
and
AElians
silence
,
are
of
no
force
;
for
arguments
taken
from
a
negative
authority
,
were
never
held
of
any
validity
.
Many
things
are
omitted
by
them
,
which
yet
are
true
;
It
is
sufficient
that
we
have
eye-witnesses
to
confirm
this
truth
.
As
for
Pliny
,
he
saith
plainly
,
that
it
concocteth
whatsoever
it
eateth
.
Now
the
Doctor
acknowledgeth
it
eats
Iron
:
Ergo
,
according
to
Pliny
,
it
concocts
Iron
,
Africanus
tells
us
,
that
it
devours
Iron
.
And
Fernelius
is
so
far
from
extenuating
the
matter
,
that
he
plainly
affirms
it
,
and
shews
,
that
this
concoction
is
performed
by
the
nature
of
its
whole
essence
.
As
for
Riolanus
,
his
denial
without
ground
,
we
regard
not
.
Albertus
Magnus
speaks
not
of
iron
,
but
of
stones
which
it
swallows
,
and
excludes
again
without
nutriment
.
As
for
Aldrovandus
,
I
deny
not
but
he
might
see
one
Ostrich
which
excluded
his
iron
undigested
;
but
one
Swallow
makes
no
Summer
.
All
individuals
have
not
the
same
temperament
:
Among
men
,
some
will
digest
that
which
others
cannot
:
there
might
be
some
weaknesse
or
distemper
in
the
stomach
of
that
Ostrich
.
Again
,
digestion
or
concoction
(
if
we
speak
of
the
first
which
is
the
work
of
the
stomach
)
is
nothing
else
but
the
altering
of
the
aliment
,
not
into
a
new
substance
,
(
for
that
is
done
by
the
Liver
)
but
into
a
new
quality
,
in
which
the
natural
heat
separates
the
excrements
from
that
which
is
fit
for
nutrition
:
If
so
,
then
the
Iron
which
this
Ostrich
excluded
,
was
digested
;
for
the
stomach
suckt
something
out
of
it
,
and
altered
that
which
was
fit
for
nutriment
,
sending
away
the
superfluous
part
:
Thus
the
Iron
was
not
undigested
,
because
egested
:
For
of
every
thing
we
eat
,
there
is
some
part
excluded
.
Now
the
Doctor
cannot
deny
,
but
that
the
Iron
receiveth
an
alteration
in
the
stomach
;
and
what
I
pray
is
this
but
chilification
?
Yet
hee
will
not
have
this
alteration
to
proceed
from
the
power
of
natural
heat
;
but
from
an
acide
and
vitriolous
humidity
(
if
there
were
such
a
manifest
quality
,
or
a
vitriolous
humidity
to
corrode
the
Iron
,
it
would
doubtlesse
corrode
the
stomach
it self
;
therefore
the
safest
way
is
to
acknowledge
an
occult
quality
.
Again
,
if
the
Doctor
will
speak
Philosophically
,
the
principal
agent
in
digestion
is
heat
,
not
moisture
;
for
humidity
compared
to
calidity
,
is
a
passive
quality
;
so
then
the
vitrioll
corrodes
by
its
heat
,
not
by
its
moisture
.
IV.
When
I
fell
upon
this
piece
,
I
thought
not
to
meddle
with
Doctor
Browns
Enquiries
:
but
finding
some
of
his
Assertions
contradictory
to
what
I
was
to
write
,
I
thought
good
to
bring
some
of
them
to
the
Test
,
and
to
remove
all
rubbish
out
of
my
way
;
wherein
I
hope
I
shall
doe
him
no
wrong
,
seeing
as
he
saith
in
his
Epistle
,
Opinions
are
free
,
and
open
it
is
for
any
to
think
or
declare
the
contrary
.
Having
therefore
examined
some
of
his
Assertions
,
I
will
be
bold
to
enquire
into
some
more
of
his
Enquiries
,
having
no
intent
to
traduce
or
extenuate
his
excelle●
pains
,
but
to
elucidate
what
may
seem
to
be
obscure
,
and
to
deliver
my
opinion
wherein
I
think
he
is
mistaken
.
Whereas
then
he
saith
out
of
Aristotle
,
That
Flies
,
Bees
,
&c.
make
a
sound
by
the
allision
of
an
inward
spirit
,
upon
a
little
membrane
of
the
body
.
I
will
not
deny
but
this
may
be
in
some
,
but
not
in
all
:
for
I
have
observed
the
contrary
in
Gnats
,
whose
sound
is
made
by
their
wings
only
;
when
I
pluckt
off
one
wing
,
they
sounded
with
the
other
;
but
when
they
lost
both
,
they
made
no
sound
at
all
.
Again
,
when
he
saith
,
That
the
sight
of
the
Glow-worm
depends
upon
a
living
spirit
,
he
expresseth
but
a
remote
cause
:
for
the
proximat
and
immediat
cause
is
the
natural
heat
in
a
clear
luminous
water
or
humour
:
For
I
have
observed
in
those
I
kept
some
days
in
grasse
,
that
as
this
heat
decreased
,
the
humour
thickned
,
and
as
it
were
congealed
,
&
so
the
light
grew
dimmer
;
being
quite
dead
,
there
remained
the
congealed
humour
,
white
like
a
piece
of
chalk
.
Those
I
took
were
for
three
or
four
nights
,
so
shining
,
that
holding
the
book
neer
,
I
could
see
to
read
by
them
.
Again
he
saith
,
That
grains
whose
ends
are
cut
off
,
will
suddenly
sprout
;
which
thwarts
their
opinion
,
who
say
,
that
the
Pismires
bite
off
the
end
of
the
corn
,
which
they
store
up
to
prevent
the
growth
thereof
.
Both
these
Assertions
may
bee
true
:
For
corn
cut
at
the
ends
,
may
grow
,
and
yet
that
may
faile
which
the
Pismire
bites
;
because
of
some
malignant
quality
contrary
to
the
grain
,
impressed
upon
it
by
the
Pismires
bite
,
which
is
not
in
the
knife
.
Again
,
he
saith
,
(
Book
3.
c.
27.
)
That
the
plant
animal
,
or
vegitable
Lamb
of
Tartaria
,
is
not
much
to
be
wondred
at
,
if
it
be
no
more
then
the
shape
of
a
lamb
in
the
flower
or
seed
.
Sure
it
must
be
more
then
this
,
if
those
that
write
the
story
thereof
deceive
us
not
.
For
Scaliger
(
Exerc.
182.29
.
)
describes
it
out
of
them
to
be
like
a
Lamb
in
all
the
parts
of
it
:
in
stead
of
horns
,
it
hath
long
hairs
like
horns
,
it
is
covered
with
a
thin
skin
,
it
bleeds
when
it
is
wounded
,
and
lives
so
long
as
it
hath
grass
to
feed
on
;
when
that
is
spent
,
it
dieth
.
And
they
write
also
,
that
it
is
a
prey
to
Wolves
.
All
these
circumstances
may
be
true
:
For
1.
the
shape
,
why
may
not
this
plan●
resemble
a
Lamb
,
as
well
as
that
Indian
fruit
described
by
Nic.
Monardes
,
resembles
a
Dragon
so
artificially
painted
by
nature
,
as
if
it
were
done
by
a
painter
.
2.
Why
may
it
not
have
a
Downy
,
or
Woolly
skin
,
as
well
as
Peaches
▪
Quinces
,
Chesnuts
,
and
other
fruits
which
are
covered
with
a
Down
,
called
Lanugo
by
the
Poet
?
3.
Why
may
it
not
bleed
as
well
as
that
Tree
we
mentioned
but
now
,
called
Draco
,
from
the
shape
of
the
Dragon
which
its
fruit
hath
;
the
juice
of
this
Tree
from
the
resemblance
is
called
the
blood
of
the
Dragon
,
well
known
in
Physick
for
its
astringent
and
corroborating
quality
.
4.
Why
may
it
not
have
some
animal
motions
,
as
well
as
that
plant
called
Pudica
,
which
contracts
it
leaves
when
you
touch
or
come
neer
it
,
and
dilates
them
again
when
you
depart
?
Or
that
Tree
in
the
Isle
of
Cimbub
on
,
whose
leaves
falling
on
the
ground
,
crawl
up
and
down
like
Worms
:
they
have
(
saith
Scaliger
,
Exerc.
112.
)
two
little
feet
on
each
side
:
if
they
be
touched
,
they
run
away
.
One
of
these
leaves
was
kept
alive
eight
days
in
a
platter
,
which
still
moved
it selfe
when
it
was
touched
.
V.
That
Tigers
are
swift
creatures
,
is
affirmed
by
all
the
Ancients
;
but
denyed
by
Bontius
,
Because
(
as
the
Doctor
cites
him
)
those
in
Iava
are
slow
and
tardigradous
.
By
the
same
reason
he
may
infer
,
that
our
sheep
are
as
big
as
Asses
,
and
doe
carry
burthens
,
because
the
sheep
of
America
are
such
;
or
that
the
African
Lions
are
not
fierce
,
big
,
and
red
,
as
they
are
described
;
because
the
American
are
nor
so
;
for
the
Indian
animals
differ
much
from
ours
,
although
they
be
the
same
species
.
Though
then
the
Indian
Tygers
be
slow
,
the
African
or
European
may
be
swift
.
Again
,
the
Doctor
doubts
,
that
the
story
of
the
Remora
may
be
unreasonably
amplified
.
The
story
is
,
that
it
stays
ships
under
sail
:
This
,
saith
Scaliger
,
is
as
possible
as
for
the
Loadstone
to
draw
Iron
:
for
neither
the
resting
of
the
one
,
nor
moving
of
the
other
,
proceeds
from
an
apparent
,
but
from
an
occult
vertue
:
for
as
in
the
one
there
is
an
hid
principle
of
motion
,
so
there
is
in
the
other
a
secret
principle
of
quiescence
.
CHAP.
IX
.
1.
Lions
afraid
of
Cocks
:
Antipathies
cause
fear
and
horror
in
divers
animals
.
2.
Spiders
kill
Toads
;
the
diversities
of
Spiders
.
3.
The
Cocks
Egge
and
Basilisk
:
Divers
sorts
of
Basilisks
,
4.
Amphisbana
proved
,
and
the
contrary
objections
answered
.
5.
The
Vipers
generation
by
the
death
of
the
mother
proved
,
and
objections
to
the
contrary
refuted
.
THat
the
Lion
is
afraid
of
the
Cock
,
is
doubted
by
the
Doctor
,
(
book
3.
c.
24.
)
because
Camerarius
speaks
of
one
lion
that
leapt
down
into
a
yard
where
were
Cocks
and
Hens
,
which
he
ate
up
.
But
the
same
Camerarius
(
Medit.
part.
1.
c.
12.
)
in
the
same
alledged
place
,
sheweth
,
that
this
fear
of
the
Lion
is
justified
both
by
experience
,
and
many
eye-witnesses
.
And
surely
this
is
no
more
improbable
then
for
a
Lion
to
be
afraid
at
the
fight
of
a
fire
,
or
for
an
Elephant
to
be
afraid
at
the
sight
of
a
Hog
;
which
the
Romans
knew
,
when
they
drove
an
Herd
of
Swine
among
the
Enemies
Elephants
,
by
which
means
they
got
the
Victory
of
Pyrrhus
.
So
much
afraid
is
the
Elephant
of
an
Hog
,
that
if
he
hear
him
gruntle
,
he
will
run
away
.
And
who
would
think
that
a
Monky
should
be
afraid
and
shake
at
the
sight
of
a
Snail
,
that
Erasmus
(
in
amicitia
)
tels
us
,
he
saw
one
which
at
the
sight
of
a
Snail
was
so
affrighted
,
that
he
fell
to
vomiting
so
,
as
the
owner
could
scarce
keep
him
alive
.
Who
can
give
a
reason
,
why
the
scratching
upon
brasse
,
or
other
hard
metals
,
should
distemper
the
teeth
;
and
in
some
men
force
urine
?
Why
are
some
men
whom
I
know
,
affrighted
at
the
sight
of
a
Toad
;
nay
,
of
a
Frog
?
There
is
among
Horses
in
the
same
stable
,
among
oxen
in
the
same
stall
,
among
children
in
the
same
school
,
an
antipathy
:
It
is
no
wonder
then
,
that
so
magnanimous
a
creature
as
the
Lion
should
be
afraid
at
the
sight
of
a
Cock
,
when
the
couragious
horse
startles
at
the
sight
of
a
block
;
and
the
Elephant
will
not
touch
the
straw
which
the
mouse
hath
touched
.
Now
for
that
Lion
which
killed
the
Cock
and
his
Hens
,
I
deny
not
but
it
may
be
true
▪
yet
hence
we
cannot
conclude
that
the
Lion
is
not
afraid
of
the
Cock
:
For
a
speciall
antipathy
may
by
accident
faile
in
some
individuals
.
A
particular
exception
must
not
overthrow
an
universall
Rule
or
Maxime
.
Sheep
are
generally
afraid
of
Dogs
;
yet
I
have
seen
a
Sheep
beat
a
Dog
.
Men
generally
hate
Serpents
,
yet
some
will
keep
them
in
their
bosomes
;
yea
,
●an
them
:
And
it
may
be
that
this
Lion
was
mad
,
and
so
the
phantasie
distempered
:
for
they
are
subject
to
be
mad
because
of
their
heat
;
or
else
he
was
a
hungred
,
and
hunger
we
know
makes
even
men
transgresse
the
common
lawes
of
Nature
,
and
eat
those
things
which
otherwise
they
hate
.
II.
That
Spiders
will
kill
Toads
,
is
recorded
in
Story
;
yet
the
Doctor
(
3.
Book
c.
26
:
)
.
in
his
Glasse
found
that
the
Toad
swallowed
down
the
Spiders
which
he
included
.
This
may
be
true
,
and
the
other
untrue
:
For
all
Spiders
are
not
venemous
;
and
those
that
are
,
have
their
degrees
of
venome
,
and
so
wee
may
say
of
Toads
.
That
Spiders
have
a
more
active
poyson
then
the
Toad
,
is
confessed
by
those
who
write
of
these
insects
:
For
I
read
both
in
Ancient
and
Modern
Writers
,
that
Spiders
have
poysoned
Toads
with
their
touch
;
but
never
that
any
Toad
poysoned
a
Spider
:
for
the
Doctors
Toad
did
not
poyson
but
swallow
the
Spiders
,
being
impatient
of
hunger
,
which
it
cannot
endure
so
long
as
the
Spider
;
some
whereof
I
have
kept
nine
moneths
without
food
in
a
glasse
,
and
then
they
were
as
nimble
at
the
end
of
this
time
,
as
when
I
put
them
first
in
.
Now
that
some
of
our
Spiders
are
venemous
,
I
have
observed
;
for
by
chance
one
of
my
acquaintance
bruised
a
Spider
which
had
lighted
on
his
face
when
he
was
in
his
bed
,
and
presently
the
place
blistred
and
grew
scabbed
.
I
have
likewise
found
,
that
the
small
bodied
Spiders
with
long
legs
(
which
as
I
think
some
call
Spinners
)
are
more
venemous
then
the
big
ones
:
for
I
inclosed
in
a
glasse
some
great
black
bodied
Spiders
with
short
legs
,
with
some
of
those
small
b●died
long
shanks
,
which
fell
upon
the
big
bodied
Spiders
and
killed
them
.
Such
is
the
venome
of
some
spiders
that
they
will
crack
a
Venice
glass
,
as
I
have
seen
;
and
Scaliger
doth
witness
the
same
,
however
the
Doctor
denies
it
.
III.
That
the
Basilisk
should
proceed
from
a
cock's
egg
,
is
a
conceit
as
monstrous
as
the
brood
it self
,
saith
the
Doctor
;
and
yet
presently
after
he
grauts
,
there
may
ensue
some
imperfect
or
monstrous
production
.
That
cocks
growing
old
and
decrepid
,
lay
eggs
,
or
something
like
eggs
,
on
which
they
sit
,
as
hens
do
on
theirs
,
is
not
to
be
denied
:
for
many
will
witness
this
;
among
the
rest
,
Lev.
Lemnius
tels
us
(
de
mirac
.
l.
5.
c.
12.
)
of
two
old
cocks
,
which
in
the
City
of
Ciricaea
,
could
be
scarce
driven
away
from
incubation
on
their
eggs
,
till
they
were
beaten
off
by
slaves●
And
because
the
Townesmen
had
conceived
a
perswasion
that
of
this
egg
the
Basilisk
might
proceed
,
they
caused
the
cocks
to
be
strangled
,
and
the
eggs
to
be
bruised
.
It
is
granted
then
that
cocks
lay
eggs
,
or
some
seminall
matter
which
they
exclude
and
sit
upon
.
2.
That
of
these
eggs
ensue
strange
productions
.
3.
This
may
be
without
a
commixture
of
the
seed
of
both
sexes
,
(
though
the
Doctor
denieth
it
)
for
we
see
what
strange
shapes
of
Insects
are
produced
of
putrifaction
even
in
mans
body
without
any
seed
.
4.
it
is
granted
also
that
there
have
been
and
are
Basilisks
,
though
the
descriptions
of
them
do
in
some
circumstances
differ
:
For
there
may
be
divers
sorts
of
them
;
those
which
Lemnius
describes
,
seen
sometimes
in
Germany
,
have
acuminated
heads
,
and
somewhat
yellow
,
three
palmes
long
,
having
a
belly
with
white
spots
,
a
blew
back
,
a
crooked
tail
,
and
a
wide
gaping
mouth
.
This
description
differs
but
little
from
that
of
Albertus
Magnus
(
de
anim.
25.
)
Scaliger
speaks
of
one
that
was
seen
in
Rome
;
and
Lemnius
tels
us
that
Germany
is
not
free
from
them
;
but
that
they
are
not
so
venemous
as
those
of
Africa
.
Now
whether
this
Serpent
is
begot
of
the
cocks'egg
,
is
the
question
;
we
have
tradition
and
witnesses
for
it
,
besides
probability
:
for
why
may
not
this
serpent
be
ingendred
of
a
cocks
putrified
seminal
materials
,
being
animated
by
his
heat
and
incubation
,
as
well
as
other
kinds
of
Serpents
are
bred
of
putrified
matter
.
IV.
The
Doctors
reasons
against
the
two-headed
Amphisbaena
,
are
not
satisfactory
.
1.
(
saith
he
)
The
principal
parts
,
the
Liver
,
Heart
,
and
especially
the
brain
,
regularly
they
are
but
one
in
any
kinde
whatsoever
.
Answ.
This
is
not
so
:
For
God
to
shew
his
wisdome
and
greatness
,
hath
made
variety
of
shapes
among
the
creatures
;
some
fishes
and
Insects
have
no
heads
at
all
,
some
but
one
,
the
Amphisbaena
two
,
as
Nicander
,
Galen
,
AElian
,
Pliny
,
and
others
witness
.
I
have
read
of
birds
in
Paphlagonia
with
two
hearts
,
of
the
Serpent
Chersydros
that
hath
two
tongues
;
of
a
worm
in
Taprobona
with
four
heads
.
I
say
nothing
of
the
Hydra
,
because
doubtfull
:
why
then
may
not
the
Amphisbaena
have
two
heads
?
2.
He
saith
,
That
it
was
ill
contrived
to
place
one
head
at
both
extreams
;
for
it
will
follow
that
there
is
no
posterior
or
lower
part
in
this
animal
.
Answ.
This
will
not
follow
:
for
though
the
head
be
at
both
extreams
,
yet
they
do
not
both
at
the
same
time
perform
the
office
of
the
head
;
but
when
the
one
moveth
,
the
other
suffers
it self
to
be
moved
,
and
is
in
stead
of
the
tall
;
so
that
head
which
moveth
Eastward
,
draweth
the
other
after
it
;
the
former
then
is
anterior
,
the
other
posterior
;
and
this
when
it
moves
Westward
,
draws
the
other
:
and
so
what
before
was
posterior
,
becomes
now
anterior
.
This
was
so
ordained
by
nature
for
the
more
conveniency
of
this
creature
,
which
cannot
turn
it self
about
so
nimbly
as
other
serpents
do
.
And
of
this
minde
is
AElian
(
de
anim
.
)
3.
He
saith
,
That
if
this
animal
have
two
heads
,
it
is
not
to
be
called
one
,
but
two
,
because
Aristotle
saith
,
that
animal
is
not
one
but
two
,
which
hath
two
hearts
:
and
therefore
geminous
births
are
christned
with
two
names
,
as
having
distinct
souls
.
Answ.
There
may
be
some
reason
why
two
hearts
should
give
demonstration
to
two
animals
:
because
the
heart
is
the
originall
of
life
,
and
all
vital
actions
,
which
need
but
one
fountain
and
original
:
but
the
reason
is
not
alike
in
the
Amphisbaena's
two
heads
:
for
though
it
hath
but
one
life
,
and
consequently
but
one
heart
,
yet
it
hath
two
several
motions
backward
and
forward
:
and
therefore
needed
two
principles
or
prime
movers
by
reason
it
cannot
turn
so
readily
it self
about
as
other
animals
,
which
though
they
have
but
one
head
,
yet
have
divers
instruments
of
motion
subservient
to
that
head
,
which
are
defective
in
the
Amphisbaena
:
and
yet
the
head
is
not
the
originall
of
all
motions
in
our
own
bodies
:
for
the
hearts
motion
of
Systole
and
Diastole
depends
not
upon
it
.
Besides
,
the
Doctor
denies
not
but
there
are
bicipitous
serpents
,
and
yet
are
not
called
two
from
their
two
heads
:
Why
then
should
the
Amphisbaena
be
denied
this
priviledge
?
But
he
saith
,
these
other
are
monstrous
productions
,
and
besides
the
intention
of
Nature
.
He
saith
,
but
he
proves
it
not
:
I
acknowledge
no
monsters
in
Insects
,
especially
in
such
as
are
begot
of
the
Suns
heat
and
putrifaction
:
nor
is
there
any
shape
in
them
besides
the
intention
of
Nature
.
For
if
by
nature
he
means
the
matter
,
it
is
not
besides
its
intention
to
receive
any
form
:
if
he
understand
the
Suns
influence
,
or
formative
power
,
or
God
himselfe
,
it
is
not
against
their
intention
to
produce
all
kind
of
shapes
for
the
ornament
of
the
world
.
But
if
these
bicipitous
productions
were
against
their
intentions
,
yet
this
will
not
serve
his
turn
,
because
such
a
production
is
but
one
,
although
it
hath
two
heads
.
Lastly
,
geminous
births
receive
two
names
in
Baptisme
,
not
because
they
have
two
heads
,
but
because
they
have
two
distinct
souls
,
and
individuall
properties
flowing
thence
;
so
that
they
are
indeed
two
individuals
,
though
their
body
be
but
one
from
the
Navell
downward
,
as
that
Monster
was
of
which
Buchanan
speaks
.
Now
the
Amphisbaena
having
but
one
sensitive
soule
,
cannot
be
called
two
notwithstanding
its
two
heads
.
4.
Many
animals
(
saith
he
)
with
one
head
perform
contrary
motions
.
Answ.
It
will
not
follow
that
therefore
the
Amphisbaena
hath
but
one
head
,
or
that
these
one-headed
animals
can
as
easily
perform
contrary
motions
with
one
head
,
as
that
which
hath
two
.
Neither
are
these
contrary
motions
performed
immediatly
by
one
head
,
but
by
inferior
organs
which
are
not
in
this
animall
.
Besides
,
I
observe
that
in
many
worms
there
is
as
much
life
and
activity
in
the
faile
as
in
the
head
;
and
therefore
may
be
said
to
have
two
heads
effectively
,
if
not
formally
.
For
in
Damask-Rose
leaves
which
I
kept
by
me
,
not
being
throughly
dried
,
worms
were
procreated
,
whose
heads
when
I
cut
off
,
their
bodies
were
moved
by
their
tails
,
as
if
those
had
been
other
heads
.
V.
Concerning
the
Viper
,
which
all
Antiquity
affirms
,
produceth
her
young
ones
to
her
own
destruction
;
we
finde
some
Neotericks
doubt
,
nay
deny
this
truth
.
Doctor
Brown
reasoneth
against
this
production
,
1.
It
's
injurious
to
Natures
providence
to
ordain
a
way
of
production
which
should
destroy
the
producer
.
Ans.
Natures
providence
is
no
more
injured
in
the
corruption
then
in
the
generation
of
the
Creatures
:
seeing
the
corruption
of
one
is
the
generation
of
another
;
and
not
onely
in
Vipers
,
but
in
Silk-worms
also
,
and
divers
other
creatures
,
in
production
the
producer
is
destroyed
.
And
this
also
we
may
observe
in
men
and
women
oftentimes
:
Nature
is
wiser
in
her
productions
then
we
are
in
our
conceits
and
imaginations
.
2.
It
overthrowes
(
saith
he
)
Gods
benediction
,
Be
fruitfull
and
multiply
.
Answ.
Gods
benediction
of
multiplication
was
not
pronounced
to
the
beasts
and
creeping
things
,
but
the
birds
and
fishes
.
2.
It
's
a
question
whether
Vipers
and
some
other
poysonous
creatures
were
created
before
the
fall
.
3.
The
viper
multiplieth
fast
enough
when
at
one
birth
she
bringeth
forth
twenty
young
ones
,
as
Aristotle
and
others
affirm
;
there
is
then
no
cause
to
complain
,
when
twenty
are
produced
by
the
losse
of
one
;
neither
is
it
a
greater
curse
in
the
Viper
to
die
,
then
in
all
othe●
living
creatures
;
for
all
are
morrall
in
their
individuals
,
though
immortal
in
their
species
.
4.
If
the
viper
had
been
created
before
the
Fall
,
yet
this
punishment
was
not
inflicted
on
her
till
after
:
for
all
creatures
doe
fare
the
worse
by
reason
of
Adams
sin
,
who
hath
made
them
all
subject
to
vanity
,
Rom.
8.3
.
To
bring
forth
in
sorrow
(
saith
he
)
is
proper
to
the
woman
,
therefore
not
to
be
translated
on
the
Viper
.
Answ.
I
deny
that
painfull
births
are
proper
to
the
woman
:
for
all
animals
have
some
pain
more
or
lesse
in
their
productions
.
I
have
seen
a
Hen
,
which
with
the
pain
of
excluding
her
Egge
,
fell
down
gasping
for
breath
,
as
if
the
pangs
of
death
had
bin
on
her
,
and
so
she
continued
till
the
Egge
was
excluded
.
Many
Bitches
and
other
females
have
died
with
pain
at
the
time
of
their
littering
.
Painfull
productions
then
is
a
punishment
of
the
woman
,
and
yet
no
translation
to
the
Viper
;
for
her
pain
is
not
thereby
eased
,
because
the
Viper
in
such
a
case
is
killed
:
nor
are
all
women
alike
tortured
,
some
are
lesse
pained
then
many
other
creatures
.
4.
This
overthrowes
(
saith
he
)
Natures
parentall
provision
:
for
the
Dam
being
destroyed
,
the
youngling●
are
left
to
their
own
protection
.
Answ.
No
,
they
are
left
to
the
protection
of
him
who
is
by
David
called
the
Saviour
both
of
man
and
beast
:
and
by
the
same
is
said
to
seed
the
young
Ravens
when
they
call
upon
him
.
And
God
in
Iob
,
long
before
David
,
sheweth
,
That
he
fills
the
appetite
of
the
young
Lions
,
and
provideth
food
for
the
young
Ravens
when
they
cry
unto
God
.
For
the
Naturalists
tell
us
,
the
old
Ravens
quite
forsake
their
young
ones
;
but
God
feeds
them
with
Flies
and
Wormes
he
sends
into
their
nests
.
The
like
improvidence
and
cruelty
we
find
in
Ostridges
,
who
exclude
their
Eggs
in
the
sand
,
and
so
leave
them
without
further
care
,
to
his
providence
,
in
whom
all
things
live
,
and
move
,
and
have
their
being
:
Therefore
God
complains
in
Iob
,
(
Chap.
39.14
,
15
,
16.
)
of
the
Ostridges
astorgie
and
cruelty
,
in
leaving
her
Eggs
in
the
earth
,
forgetting
that
the
foot
may
crush
them
,
or
that
the
wild
beast
may
break
them
:
shee
is
hardned
(
saith
he
)
against
her
young
ones
,
as
though
they
were
none
of
hers
.
The
C●●kow
also
wanteth
parentall
provision
:
for
she
layeth
her
Egge
in
another
birds
nest
,
and
so
leaves
it
to
the
mercy
of
a
stranger
.
And
no
lesse
cruelty
is
there
in
this
young
nursling
,
then
in
the
viper
:
for
he
both
destroyeth
his
Foster-brothers
,
and
the
mother
that
brought
forth
and
fed
him
.
I
read
also
in
AElian
of
Scorpions
begot
sometimes
in
Crocodiles
Egges
,
which
sting
to
death
the
Dam
that
gave
them
life
.
The
young
Scorpions
doe
use
to
devour
the
old
.
I
have
also
read
of
women
who
have
brought
forth
monsters
to
the
destruction
both
of
the
mother
and
of
the
child
in
her
womb
:
therefore
what
the
Ancients
have
written
of
the
vipers
cruelty
,
is
not
a
matter
so
incredible
as
the
Doctor
makes
it
As
for
the
experiments
of
some
Neotericks
who
have
observed
the
young
vipers
excluded
without
hurt
to
the
parent
;
I
answer
,
1.
There
is
great
odds
between
the
Vipers
of
Africk
or
other
hot
Countries
,
and
those
in
cold
Climats
;
and
so
there
is
in
poysonable
herbs
and
Serpents
,
which
lose
their
venome
upon
transplantation
:
in
cold
Countries
the
most
fierce
,
cruell
,
and
poysonable
animals
lose
these
hurtfull
qualities
.
2.
The
works
of
Nature
in
sublunary
things
,
are
not
universally
the
same
;
but
,
as
the
●Philosopher
saith●
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
most
part
there
is
no
Ruleso
generall
,
but
hath
some
exceptions
;
ordinarily
the
child
comes
out
with
the
head
forward
,
yet
sometimes
otherwise
;
ordinarily
the
child
is
born
at
the
end
of
the
ninth
moneth
,
yet
sometimes
sooner
,
sometimes
later
:
Therefore
though
ordinarily
the
young
Vipers
burst
the
belly
of
the
Dam
,
yet
sometimes
they
may
be
excluded
without
that
rupture
.
3.
Education
and
food
doe
much
alter
the
nature
of
creatures
;
these
vipers
mentioned
by
Scaliger
and
others
,
which
excluded
their
young
ones
,
or
viperels
by
the
passage
of
generation
,
were
kept
in
bran
within
boxes
,
or
glasses
,
and
fed
with
milk
,
bran
,
and
cheese
,
which
is
not
the
food
of
those
wild
vipers
in
hot
Countries
.
It
is
no
wonder
then
if
the
younglings
staied
out
their
time
in
the
womb
,
being
well
sed
,
and
tamed
by
the
coldnesse
of
the
climat
.
4.
All
the
Ancients
doe
not
write
that
the
vipers
burst
the
belly
,
but
only
the
membrans
and
matrix
of
the
Dam
,
which
oftentimes
causes
the●losse
of
her
life
;
and
they
wanted
not
reason
,
besides
experience
,
for
this
assertion
,
to
wit
,
the
fiercenesse
of
their
nature
,
the
heat
of
the
countrey
,
and
the
numerousnesse
of
their
young
ones
,
being
twenty
at
a
time
;
besides
the
goodnesse
of
God
,
who
by
this
means
doth
not
suffer
so
dangerous
a
creature
to
multiply
too
fast
;
for
which
cause
also
he
pinches
them
so
in
the
Winter
,
that
they
lie
hid
and
benumbed
within
the
earth
;
besides
,
he
will
let
us
see
his
justice
,
in
suffering
the
murther
of
the
Sire
to
be
revenged
by
his
young
ones
upon
the
Dam.
As
for
the
Doctors
exception
against
Nicanders
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
not
material
;
for
it
is
a
Poeticall
expression
,
and
what
is
it
to
the
purpose
,
whether
the
head
be
bit
,
or
cut
off
,
if
so
be
the
bite
be
mortall
?
CHAP.
X.
1.
Moles
see
not
,
and
the
contrary
objections
answered
.
2.
The
opinions
of
the
Ancients
concerning
divers
animals
maintained
.
3.
The
right
and
left
side
defended
.
4.
The
true
cause
of
the
erection
of
mans
body
,
and
the
benefit
we
have
thereby
.
5.
Mice
and
other
vermin
bred
of
putrefaction
,
even
in
mens
bodies
.
6.
How
men
swim
naturally
;
the
Indian
swimmers
.
COncerning
Moles
,
the
Doctor
proves
they
are
not
blind
,
(
Book
3.
cap.
8.
)
because
they
have
eyes
:
for
we
must
not
assigne
the
Organ
and
deny
the
Office
.
Answ.
Scaliger
tells
us
they
have
not
eyes
,
but
the
form
of
eyes
.
Pliny
(
lib.
11.
cap.
37.
)
saith
,
They
have
the
effigies
of
eyes
under
the
membrane
,
but
no
sight
,
being
condemned
to
perpetuall
darknesse
.
Aristotle
(
lib.
3.
de
Animal
.
)
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
seems
they
have
eyes
under
a
thin
skin
,
and
a
place
for
eyes
.
The
Prince
of
Poets
calls
them
,
Oculis
captos
,
(
Geor.
1.
)
Scaliger
(
Exer.
243.
)
saith
,
They
are
deprived
of
the
noblest
sense
,
and
gives
the
reason
,
because
living
still
under
ground
,
they
had
no
use
of
sight
.
If
then
by
eyes
are
meant
the
perfect
organs
of
sight
,
with
all
things
requisite
thereto
,
I
deny
they
have
eyes
,
and
consequently
sight
:
they
have
neither
the
organ
nor
the
office
,
except
we
say
,
that
like
is
the
same
.
Now
these
forms
of
eyes
Nature
gave
to
the
Moles
rather
for
ornament
the
use
;
so
wings
are
given
to
the
Ostrich
,
which
never
flies
;
and
so
a
long
tail
to
the
Rat
,
which
serves
for
no
other
use
but
to
be
catched
sometimes
by
it
.
And
to
what
end
hath
Nature
given
tears
to
men
,
and
other
males
?
Again
,
Nature
in
all
her
works
aims
at
perfection
;
but
is
oftentimes
hindred
by
some
obstacle
,
which
is
the
reason
why
the
Mole
wants
eyes
,
and
the
Manucodiata
feet
:
but
what
is
defective
in
the
Moles
eye
,
is
recompensed
by
the
quickness
of
his
hearing
.
2
He
saith
,
That
they
are
not
exactly
blind
;
for
they
can
discern
the
light
,
which
is
one
object
of
vision
.
Ans.
I
do
not
believe
they
can
discern
the
light
at
all
.
2.
If
they
could
discern
the
light
,
yet
they
are
blind
:
for
I
have
known
men
stark
blind
,
who
yet
have
discerned
light
from
darknesse
when
a
candle
came
into
the
room
.
3.
Light
is
not
the
object
of
vision
;
for
we
see
not
light
,
but
lucid
and
coloured
;
we
see
not
light
,
but
by
it
:
Light
is
Objectum
quo
,
non
quod
.
3.
He
saith
,
A
Mole
cannot
be
properly
blind
,
if
it
want
the
organs
or
capacity
of
seeing
:
for
privations
presuppose
habits
.
Answ.
A
Moal
is
as
properly
blind
as
he
in
the
ninth
of
Iohn
,
who
was
born
so
;
for
he
had
no
capacity
of
seeing
naturally
,
no
more
then
the
Moal
;
yet
he
is
said
to
be
blind
from
his
nativity
,
and
that
properly
,
because
he
was
a
subject
capable
of
sight
,
quatenus
an
animall
or
sensitive
creature
,
which
is
capable
of
sight
,
because
of
senses
,
whereof
the
sight
is
one
.
Moals
therefore
are
capable
of
sight
,
in
the
genius
of
animals
,
though
not
in
the
species
as
a
Moal
,
and
so
an
Oyster
is
capable
of
sight
.
2.
The
Doctor
prying
too
narrowly
into
the
sayings
of
the
Ancients
,
reckoneth
them
amongst
his
Vulgar
Errors
,
which
being
rightly
understood
,
are
no
errors
at
all
;
as
when
they
say
the
Elephant
hath
no
joynts
,
they
mean
▪
their
joynts
were
stiffe
,
and
not
so
easily
flexible
as
those
of
other
animals
.
When
they
write
that
the
Swan
sings
,
they
meant
that
with
their
wings
they
made
a
kind
of
harmonious
noyse
,
as
the
learned
Poet
expresseth
in
that
Verse
:
Cantantes
sublime
fernnt
ad
sidera
Cygni
;
Which
he
explains
in
another
place
,
Vt
reduces
ludunt
illi
stridentibus
alis
.
When
they
say
the
Lampery
hath
nine
eyes
,
they
mean
so
many
spots
resembling
eyes
.
When
they
write
,
that
a
Horse
and
Dove
have
no
gall
,
they
mean
,
that
these
have
not
baggs
of
gall
annexed
to
the
Liver
,
as
other
animals
.
When
they
speak
of
Griffins
,
that
they
were
animals
like
Eagles
in
their
fore-parts
,
and
behind
like
Lions
;
they
spake
mystically
,
shewing
by
this
hieroglyphick
,
the
valour
,
magnanimity
,
courage
,
and
audacity
that
ought
to
be
in
Princes
and
Governours
.
And
when
they
write
,
that
Toads
doe
pisse
,
they
did
not
speak
properly
,
but
onely
meant
,
that
they
squirted
out
some
liquid
matter
behind
.
When
they
spoke
of
the
Toads
stone
,
they
do
not
mean
a
true
and
proper
stone
,
but
a
concretion
or
induration
of
their
crany
.
When
they
write
that
Hares
are
double
Sexes
,
they
write
no
more
then
what
hath
been
observed
in
other
animals
which
are
Hermophroditicall
,
and
in
whom
sometimes
females
have
been
changed
into
males
.
Hares
also
make
a
shew
of
a
double
Sex
,
because
of
the
two
Tumors
representing
Testicles
,
and
their
holes
or
cavities
near
the
siege
in
the
males
,
by
which
they
seem
also
to
be
females
.
And
what
they
write
of
their
superfaetation
,
is
true
:
for
the
like
is
incident
to
some
other
animals
,
even
to
women
.
When
they
say
that
Snails
have
eyes
at
the
ends
of
their
horns
,
their
meaning
is
,
that
these
are
like
eyes
.
So
when
they
hold
,
that
all
animals
of
the
land
,
are
in
their
kind
in
the
sea
,
they
mean
that
there
was
a
great
resemblance
between
the
sea
and
land-animals
.
So
when
they
write
,
that
the
Peacock
is
ashamed
when
he
looks
on
his
black
feet
,
they
write
symbolically
,
intimating
that
pride
ends
in
shame
,
when
men
look
upon
their
deformities
and
infirmities
.
When
they
say
,
whelps
are
blind
nine
dayes
,
they
mean
that
they
are
so
for
the
most
part
,
though
some
be
blind
three
or
foure
dayes
longer
.
When
they
write
that
Worms
have
no
blood
,
they
write
properly
;
for
how
can
those
have
blood
which
have
no
liver
,
or
other
sanguifying
organs
?
that
red
humour
in
them
is
not
blood
properly
,
but
analogically
.
II.
That
there
is
in
man
a
right
and
a
left
side
,
is
manifest
by
Scripture
,
generall
consent
,
Experince
and
Reason
,
which
also
prove
the
dignity
,
agility
,
and
strength
of
the
right
side
above
the
left
;
because
on
the
right
side
is
the
Liver
,
the
cistern
of
blood
,
in
which
consisteth
our
life
,
vigor
&
strength
,
therefore
this
side
is
not
so
often
as
the
left
subject
to
palsies
,
because
it
is
stronger
to
resist
and
repell
the
matter
of
that
disease
into
the
weaker
side
.
Yet
Doctor
Brown
(
Book
4.
c.
5.
)
denies
any
prepotency
in
the
right
side
,
and
such
as
ariseth
from
the
constant
root
of
Nature
,
because
he
finds
not
Horses
,
Bulls
,
and
Mules
,
are
generally
stronger
on
this
side
.
Ans.
There
is
great
diversity
between
the
conformity
,
situation
,
and
parts
of
mans
body
and
beasts
,
and
therefore
to
reason
from
the
one
to
the
other
,
is
absurd
:
We
find
not
that
variety
of
colours
in
the
eyes
of
Horses
,
Bulls
,
and
Mules
,
that
are
in
Mans
eyes
;
nor
doe
we
find
the
Horses
gall
annexed
to
his
liver
;
shall
we
hence
inferre
a
deficiency
of
things
in
man
?
The
weight
of
the
Bodies
of
Four-footed
Beasts
,
lieth
equally
upon
all
foure
,
and
all
foure
equally
are
used
in
motion
;
and
therefore
there
was
no
reason
why
any
side
or
legge
should
be
more
preporent
then
another
;
but
it
is
otherwise
in
man
,
to
whom
Nature
hath
given
one
side
stronger
and
nimbler
then
another
for
uniformity
of
action
.
Hence
the
right
hand
and
foot
are
stronger
then
the
left
.
Neither
is
it
Custome
but
Nature
that
hath
given
this
dexterity
to
the
right
side
:
For
I
have
known
some
who
have
endeavoured
by
custome
to
bring
their
left
hand
to
perform
the
offices
of
the
right
,
but
could
never
doe
it
with
that
ease
and
dexterity
.
Scaliger
and
Cardan
speak
of
one
who
had
never
a
hand
,
yet
with
his
right
foot
could
perform
all
the
offices
of
the
right
hand
,
write
,
sew
,
eat
,
drink
,
&
fling
darts
.
2.
He
saith
,
that
children
indifferently
use
either
hand
.
Answ.
That
is
because
as
yet
in
the
tender
infant
the
heat
and
strength
of
the
body
is
equally
diffused
,
and
not
setled
in
one
part
more
then
in
another
;
but
as
he
begins
to
gather
strength
,
and
the
body
to
be
more
solid
,
so
doth
the
right
hand
begin
to
be
more
agill
;
though
I
deny
not
but
in
some
the
left
hand
is
more
agill
,
but
these
are
few
,
and
aberrations
from
the
common
course
of
Nature
:
for
we
see
that
in
all
her
works
there
are
some
accidentall
deviations
.
His
other
objections
are
coincident
with
these
two
,
and
his
discourse
of
the
right
and
left
side
of
heaven
,
is
impertinent
to
this
purpose
:
therefore
I
will
spend
no
time
in
refelling
it
:
for
some
make
the
East
,
some
the
South
the
right
part
of
heaven
;
but
I
will
conclude
with
Aristotle
,
(
hist.
animal.
1.
c.
15
)
the
right
side
and
left
in
man
consist
of
the
same
parts
;
but
the
left
side
is
every
where
weaker
.
IV.
The
end
why
mans
body
was
made
erected
,
was
to
look
up
toward
heaven
,
whence
the
soul
hath
its
originall
,
where
our
hopes
should
be
,
and
our
happiness
shall
be
;
by
the
contemplation
of
which
,
we
are
brought
to
the
knowledge
of
Gods
goodness
and
wisdom
:
For
the
heavens
declare
the
glory
of
God
,
and
the
firmament
his
handy
work
,
Psal.
19.
Yet
the
Doctor
(
book
4.
c.
1.
)
will
not
have
this
the
end
of
mans
erection
,
but
out
of
Galen
the
exercise
of
Arts
,
which
could
not
be
performed
in
any
other
figure
.
Again
(
saith
he
)
the
eyes
of
divers
fishes
regard
the
heavens●
birds
who
have
no
upper
eye-lid
,
have
in
this
the
advantage
of
man
:
So
the
position
of
the
frog
with
his
eyes
above
the
water
,
serves
to
behold
a
great
part
of
the
heavens
.
Answ.
All
these
are
weak
Assertions
;
for
the
God
of
Nature
created
man
to
enjoy
happiness
,
and
to
glorifie
him
;
this
is
the
chief
end
of
his
creation
.
Now
this
happiness
is
heaven
,
by
beholding
which
,
our
knowledge
of
God
is
confirmed
,
our
hopes
established
,
and
our
joy
and
affections
to
heavenly
things
are
enlarged
:
The
invention
of
Arts
then
was
but
a
secondary
end
,
which
it
seems
Galen
,
that
meer
naturall
man
,
thought
to
be
the
chief
end
.
And
whereas
the
Doctor
saith
,
(
that
by
sursum
aspicere
,
was
not
meant
to
look
upward
with
the
eye
,
but
to
have
his
thoughts
sublime
;
)
I
would
know
what
means
so
forcible
to
sublimate
the
thoughts
as
the
eye
?
All
knowledge
and
affection
of
and
to
the
object
,
comes
by
the
senses
.
How
should
Abraham
have
known
the
glory
and
multitude
of
his
posterity
,
had
he
not
looked
up
(
as
God
commanded
him
)
to
the
stars
?
The
wise
men
found
Christ
in
Bethlehem
by
looking
upward
to
heaven
,
where
they
saw
his
star
.
Christ
in
blessing
the
bread
,
and
in
Praying
,
looked
up
towards
heaven
:
should
not
our
eyes
be
fixed
there
where
our
treasure
is
?
Our
Saviour
went
up
to
heaven
,
and
we
exspect
him
again
to
return
with
the
clouds
of
heaven
.
Our
eyes
then
should
be
directed
thither
as
well
as
our
thoughts
.
The
Philosophers
by
the
knowledge
of
the
first
Mobile
,
came
to
the
knowledge
of
the
first
mover
.
And
though
birds
,
some
fishes
and
frogs
,
may
have
an
advantage
in
looking
upward
,
yet
this
advantage
was
not
given
them
to
look
on
heaven
,
of
which
they
have
neither
knowledge
,
hope
,
affection
or
interest
:
they
look
upward
then
not
to
contemplate
heaven
,
but
to
watch
either
flies
to
feed
on
,
or
kites
,
hawkes
,
and
other
ravenous
fowle
to
avoid
them
.
V.
He
doubts
whether
mice
can
be
procreated
of
putrifaction
.
So
he
may
doubt
whether
in
cheese
and
timber
worms
are
generated
;
Or
if
Betels
and
wasps
in
cowes
dung
;
Or
if
butterflies
,
locusts
,
grashoppers
,
shel-fish
,
snails
,
eeles
,
and
such
like
,
be
procreated
of
putrified
matter
,
which
is
apt
to
receive
the
form
of
that
creature
to
which
it
is
by
the
formative
power
disposed
.
To
question
this
,
is
to
question
Reason
,
Sense
,
and
Experience
:
If
he
doubts
of
this
,
let
him
go
to
AEgypt
,
and
there
he
will
finde
the
fields
swarming
with
mice
begot
of
the
mud
of
Nylus
,
to
the
great
calamity
of
the
Inhabitants
.
What
will
he
say
to
those
rats
and
mice
,
or
little
beasts
resembling
mice
,
found
generated
in
the
belly
of
a
woman
dissected
after
her
death
,
of
which
Lemnius
is
a
witness
,
who
thinks
this
generation
might
proceed
of
some
sordid
excrement
or
seminal
pollution
of
those
animals
with
which
the
womans
meat
or
drink
had
been
infected
.
I
have
seen
one
whose
belly
by
drinking
of
puddle
water
,
was
swelled
to
a
vast
capacity
,
being
full
of
small
toads
,
frogs
,
evets
,
and
such
vermin
usually
bred
in
putrified
water
.
A
toad
hath
been
found
in
a
sound
piece
of
Timber
.
VI.
That
men
swim
naturally
he
cannot
assent
to
,
because
other
animals
swim
as
they
go
;
but
man
alters
his
natural
posture
as
he
swims
,
(
4.
Book
c.
6.
)
Answ.
This
is
no
reason
;
for
man
alters
his
natural
posture
when
he
crawls
;
will
it
follow
therefore
,
that
this
motion
is
no
natural
to
man
.
But
to
speak
properly
,
swimming
is
no
natural
motion
,
neither
in
man
nor
beast
:
For
if
we
take
natural
as
it
is
opposite
to
animal
,
swimming
is
an
animal
motion
;
and
if
we
take
natural
as
it
is
opposite
to
artificial
,
then
swimming
is
an
artifical
motion
;
for
there
is
some
Art
in
it
.
But
if
we
take
nature
for
a
propensity
,
facility
,
inclination
,
or
disposition
;
then
,
I
say
,
these
are
as
well
in
men
as
in
beasts
.
Therefore
Pliny
tells
us
of
the
Troglodites
,
that
they
swim
like
Fishes
.
Lerius
,
Acosta
,
and
other
Indian
Historians
write
,
that
the
American
children
begin
to
swim
as
soon
as
they
begin
to
walk
;
and
that
for
eight
dayes
together
they
can
live
in
the
Sea
,
and
longer
if
it
were
not
for
feare
of
the
great
Fishes
:
so
swift
and
skillfull
they
are
in
swimming
,
that
they
out-swim
the
Fishes
and
catch
them
;
and
so
farre
they
exceed
other
animals
in
this
motion
,
that
they
can
swim
with
the
left
hand
onely
,
holding
hooks
and
darts
in
the
right
,
which
no
other
creature
can
doe
.
If
it
be
objected
,
That
swimming
is
not
naturall
to
man
,
because
he
learns
it
;
I
answer
,
That
walking
and
talking
are
naturall
actions
to
man
,
and
yet
he
learns
both
when
he
is
a
child
.
So
I
have
seen
old
birds
teach
their
young
ones
to
flye
.
Lastly
,
if
it
be
naturall
for
beasts
to
swim
because
of
their
posture
,
then
it
must
needs
be
as
naturall
to
those
wilde
men
,
who
from
their
infancy
were
brought
up
among
wild
beasts
,
to
walk
upon
all
foure
,
having
no
other
posture
.
CHAP.
XI
.
1.
The
Pictures
of
the
Pelican
,
Dolphin
,
Serpent
,
Adam
and
Eve
,
Christ
,
Moses
,
Abraham
,
and
of
the
Sybils
defended
.
2.
The
Pictures
of
Cleopatra
,
of
Alexander
,
of
Hector
,
of
Caesar
,
with
Saddle
and
Stirrops
maintained
.
THe
Doctor
[
Book
5.
c.
1.
]
quarrels
with
some
pictures
,
as
1.
With
that
of
the
Pelican
opening
her
breast
with
her
Bill
,
and
feeding
her
young
ones
with
her
blood
.
But
for
this
he
hath
no
great
reason
:
for
Franzius
(
de
animalib
.
)
to
whom
he
is
beholding
for
much
of
his
matter
,
tels
him
that
this
and
divers
other
pictures
are
rather
Hieroglyphical
and
Emblematical
,
then
truly
Historicall
:
for
the
Pelican
was
used
as
an
Emblem
of
paternall
affection
among
the
Gentiles
;
and
of
Christs
love
to
his
Church
among
the
Christians
.
2.
With
that
of
the
Dolphin
,
because
he
is
painted
crooked
,
whereas
his
naturall
figure
is
straight
.
This
is
true
,
yet
he
is
crooked
sometimes
,
as
when
he
leaps
and
jumps
,
and
in
this
posture
the
painters
expresse
him
.
3.
With
the
Serpent
tempting
Eve
,
because
it
is
painted
with
a
virgins
head
,
which
might
afford
suspition
to
Eve
in
beholding
a
third
humanity
beside
herselfe
and
Adam
.
But
this
could
not
so
much
trouble
Eve
,
to
speak
with
one
like
her selfe
,
as
to
hear
a
reasonable
discourse
proceed
from
a
Serpents
mouth
;
for
she
could
not
be
so
grosly
ignorant
in
that
happy
state
,
where
there
could
be
no
deception
of
mind
,
as
to
think
a
serpent
could
speak
and
discourse
rationally
;
therefore
Sathan
cunningly
assumes
a
womans
face
,
whereby
there
might
be
the
lesse
suspition
.
neither
could
Eve
be
amazed
to
see
a
Serpent
with
a
womans
face
:
for
divers
other
creatures
have
the
form
of
humane
faces
,
such
as
Baboons
,
Apes
,
Monkies
,
Satyrs
,
and
that
American
beast
mentioned
by
Andrew
Thevet
,
called
Haijt
by
the
Inhabitants
,
and
Guedon
by
the
French
;
the
picture
whereof
may
be
seen
in
Gesner
.
4.
He
quarrels
with
the
pictures
of
Adam
and
Eve
with
Navels
,
accounting
those
parts
in
them
uselesse
superfluities
;
because
the
use
of
the
Navell
is
to
continue
the
infant
unto
the
mother
,
and
by
the
vessels
thereof
to
convey
its
aliment
.
The
Navell
,
which
is
the
center
of
the
body
,
was
not
uselesse
or
superfluous
in
Adam
or
Eve
;
because
they
were
ornaments
,
without
which
the
belly
had
been
deformed
:
Therefore
Solomon
amongst
other
beautifull
ornaments
of
the
Church
,
puts
in
the
Navel
for
one
,
Thy
Navel
,
saith
he
,
is
like
a
round
Goblet
,
Cant.
7.2
.
He
might
as
well
quarrell
with
the
picture
for
giving
haire
to
Adam
and
Eve
;
for
the
sole
use
of
haire
both
for
head
and
chin
,
is
for
ornament
and
distinction
.
5.
He
questions
Christs
picture
with
long
hair
,
seeing
he
was
no
Nazarite
by
vow
.
I
answer
,
'T
is
true
,
he
was
no
Nazarite
by
vow
;
for
he
drank
Wine
,
and
approached
the
dead
,
yet
he
was
a
true
Nazarite
,
because
he
was
as
the
Apostle
saith
,
separated
from
sinners
:
Therefore
it
was
fit
he
should
in
this
respect
weare
long
haire
,
as
Sampson
the
Nazarite
and
Type
of
Christ
had
done
before
.
Besides
,
haire
being
an
ornament
,
and
signe
of
ingenuity
(
for
slaves
durst
not
weare
long
haire
;
)
and
being
also
the
custome
of
those
tines
and
Countries
,
it
is
most
probable
he
wore
long
haire
;
and
therefore
his
picture
is
causlesly
quarreld
with
;
especially
seeing
he
was
so
painted
in
that
picture
sent
by
Lentulus
,
President
of
Iudea
,
to
Tiberius
.
And
in
the
same
length
of
hair
he
was
found
in
some
old
brasse
coins
at
Rome
,
which
Theleus
Ambrosius
did
see
;
in
his
Introduction
to
the
Chaldee
Tongue
,
he
speakes
of
this
.
6.
He
rejects
Abrahams
picture
sacrificing
Isaac
,
because
he
is
described
as
a
little
boy
.
Answ.
Iosephus
makes
Isaac
at
that
time
25
years
of
age
;
some
Rabbins
make
him
above
thirty
.
But
Aben
Ezra
the
Rabbin
makes
him
onely
twelve
years
old
:
And
sure
at
this
age
he
might
be
able
,
by
his
Fathers
help
,
to
carry
a
bundle
of
wood
up
the
hill
,
being
men
were
stronger
at
that
time
then
now
;
howbeit
he
was
but
a
Boy
in
comparison
of
his
fathers
age
,
who
was
now
125
years
old
,
if
Isaac
was
25.
for
he
was
born
in
the
hundredth
yeare
of
his
Fathers
life
.
7.
He
reproves
the
picture
of
Moses
,
because
painted
with
horns
.
It
was
not
the
Painter
but
the
Scripture
which
gave
him
horns
.
For
the
Hebrew
word
Keren
is
so
translated
by
Aquila
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
by
Ierom
,
Cornuta
:
So
it
is
in
the
vulgar
Editions
of
Sixtus
and
Clemens
.
So
it
is
translated
by
divers
Protestants
,
by
Munster
,
by
Rivet
,
and
some
others
,
and
therefore
Munster
doubts
whether
that
relation
of
Steuchus
be
true
,
that
the
Jewes
are
offended
when
they
see
Moses
painted
with
horns
,
seeing
R.
Solomon
and
Kimchi
doe
use
the
word
Horn
,
saying
,
That
the
beams
of
Moses
face
did
resemble
horns
;
and
therefore
R.
Solomon
calls
those
Rayes
the
horns
of
Magnificence
.
It
is
true
,
there
is
a
difference
between
Keren
and
Karon
,
that
signifying
a
horn
,
this
to
shine
,
but
who
could
put
this
distinction
truly
,
before
the
invention
of
the
Hebrew
pricks
;
neither
is
it
materiall
which
way
it
be
translated
,
seeing
clear
horns
do
cast
rayes
of
light
,
and
luminous
bodies
cast
abroad
their
rayes
like
horns
,
as
we
see
in
the
Sun
and
Moon
.
Neither
is
there
any
danger
of
conformity
with
Iupiter
Ammon
,
(
as
the
Doctor
thinks
)
if
Moses
be
painted
with
horns
:
for
Iupiter
was
painted
and
worshipped
not
with
Rams
horns
alone
,
but
with
the
Rams
head
and
skin
,
with
which
his
Image
was
yearly
adorned
;
because
in
the
shape
of
a
Ram
he
shewed
a
Well
of
water
to
Bacchus
,
when
he
was
dry
in
the
Desarts
of
Libya
;
and
because
he
turned
himselfe
into
a
Ram
when
he
fled
from
the
Giant
into
AEgypt
.
And
lastly
,
he
shewed
himselfe
to
Hercules
in
the
shape
of
a
Ram.
As
for
cornuted
Pan
and
Bacchus
,
they
were
the
same
with
Iupiter
,
one
Sun
under
divers
names
and
shapes
,
as
Macrobius
shewes
.
8.
He
reproves
the
pictures
of
the
Sybils
,
because
there
be
ten
or
twelve
of
them
,
and
all
with
youthfull
faces
.
For
the
number
of
ten
,
he
must
reprove
Varro
(
de
Divinat
)
not
the
Painter
,
for
so
many
he
delivers
to
us
;
others
have
added
two
more
.
And
that
there
were
so
many
,
Boisardus
makes
it
appeare
by
what
he
hath
collected
out
of
ancient
Authors
,
concerning
the
difference
,
originals
,
times
,
and
numbers
of
the
Sibyls
,
where
he
shewes
,
that
Sibylla
Cumaea
whom
AEneas
consulted
,
and
Cumana
,
who
sold
the
Bookes
to
Tarquin
,
were
different
,
between
whom
were
six
hundred
years
distance
.
As
for
their
youthfull
faces
,
he
hath
more
reason
to
quarrell
with
the
Poets
then
with
the
Painters
;
but
indeed
neither
are
to
be
blamed
;
For
the
Sibyls
may
be
aged
,
and
yet
look
young
,
as
many
aged
people
doe
;
some
I
have
already
mentioned
who
looked
young
after
they
have
been
an
hundred
and
fifty
yeares
old
.
'T
is
true
,
that
Sibyl
is
called
Longaeva
by
the
Poet
,
(
AEn.
6.
)
but
by
that
was
signified
her
long
life
,
not
a
withered
or
wrinkled
face
.
The
same
word
is
by
the
same
Poet
ascribed
to
AEnaeas
,
whom
not
withstanding
he
makes
immortall
;
and
Romulus
in
Ennius
is
said
,
Degere
aevum
in
heaven
;
so
in
AEschylus
the
gods
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
Longaevi
,
who
I
think
have
not
old
faces
.
As
in
Charon
,
so
in
the
Sybils
,
there
was
Cruda
viridisque
,
senectus
.
It
is
true
also
that
Sybil
is
termed
Anus
in
Livii
.
But
I
deny
the
Doctors
Etymology
out
of
Festus
;
for
anus
is
ab
a●nis
,
and
not
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
if
she
had
doted
;
for
she
could
not
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Sibylla
is
so
called
,
as
being
the
mind
and
counsel
of
God
,
therefore
could
not
be
a
dotard
.
II.
There
are
some
other
pictures
which
offend
the
Doctors
eyes
;
as
,
1.
That
of
Cleopatra
with
two
Asps.
Suetonius
speakes
of
one
,
Florus
of
two
,
so
doth
Virgil
,
Nec
dum
etiam
geminos
à
tergo
respicit
angues
.
So
doth
Propertius
,
Brachia
spectavi
sacris
admorsa
colubris
.
He
should
therefore
have
reproved
these
rather
then
the
Painter
;
he
should
also
have
quarrelled
with
Augustus
,
who
from
the
prickes
he
found
in
her
arms
,
concluded
she
was
bit
by
Asps
,
and
therefore
imployed
the
Phylli
to
suck
out
the
poyson
.
But
whether
she
was
bit
by
one
,
or
two
,
or
none
,
the
picture
is
harmlesse
,
and
consonant
both
to
Roman
Historians
and
Poets
.
2.
The
pictures
of
the
nine
Worthies
displease
him
;
because
Alexander
is
described
sitting
upon
an
Elephant
,
Hector
on
Horseback
,
and
Caesar
with
Saddle
and
Styrrups
.
But
he
should
remember
that
Painters
and
Poets
have
a
priviledge
above
others
,
Pictoribus
atque
Poetis
quid
libet
audendi
semper
fuit
aequa
potestas
.
Horat.
And
yet
these
pictures
are
partly
historicall
,
partly
hieroglyphical
.
Alexander
sits
on
an
Elephant
,
to
shew
his
conquest
over
the
Indians
which
most
abound
in
Elephants
.
Besides
,
this
picture
hath
reference
to
that
story
of
the
Elephant
in
Philostrates
,
(
Lib.
2.
Cap.
61.
)
which
from
Alexander
to
Tiberius
lived
three
hundred
and
fifty
yeares
:
This
huge
Elep●hant
Alexander
after
he
had
overcome
Porus
,
dedicated
to
the
Sun
in
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
for
he
gave
to
this
Elephant
the
name
of
Ajax
,
and
the
inhabitants
so
honored
this
beast
,
that
they
beset
him
round
with
Garlands
and
Ribbons
;
they
used
also
to
anoynt
him
,
and
adorned
him
with
a
golden
chain
,
It
was
not
then
without
cause
he
is
painted
sitting
on
an
Elephant
,
rather
then
Iudas
Macchabaeus
,
or
any
others
who
have
overcom●
battels
wherein
were
Elephants
;
or
Caesar
,
whose
triumph
was
honored
with
captive
Elephants
;
for
he
was
not
the
first
,
long
before
him
Curius
Dentatus
was
thus
honored
,
and
so
was
Me●●llus
,
who
had
an
hundred
and
twenty
captive
Elephants
in
his
triumph
.
Again
,
the
Doctor
asks
,
Why
Hector
is
painted
upon
an
horse
?
I
answer
,
because
he
was
a
brave
Cavalier
,
and
kept
excellent
Horses
;
such
,
as
if
we
will
believe
Homer
,
had
understanding
:
for
Hector
makes
an
eloquent
speech
to
them
,
and
his
wife
Andromache
fed
them
with
good
bread
and
wine
,
(
Ili●d
.
lib.
8.
)
Their
names
were
Zanthus
,
Podargus
,
Aithon
and
Lampus
:
Is
it
likely
that
he
would
keep
such
horses
and
never
ride
them
?
whereas
Horsmanship
was
in
use
long
before
.
And
we
read
in
Pindarus
,
(
in
Olympiad
)
that
the
Grecian
Princes
took
delight
in
keeping
and
riding
of
good
Horses
.
And
although
the
Ancients
used
to
fight
in
Chariots
,
yet
sometimes
they
fought
on
Horseback
too
,
being
as
Pliny
saith
,
taught
so
to
fight
by
the
Theban
Centaurs
.
As
for
Caesars
Saddle
and
Stirrops
,
they
are
neither
dishonour
to
his
picture
,
nor
repugnant
to
story
;
for
though
we
find
some
of
the
ancient
equestral
Statues
without
Saddle
or
Stirrops
,
it
will
not
thence
follow
these
were
not
in
use
;
for
we
find
the
ancient
Roman
Statues
bare-headed
;
will
it
therefore
follow
there
were
no
use
of
Helmets
,
or
that
they
fought
or
rid
bare-headed
?
But
we
doe
not
find
(
saith
the
Doctor
out
of
Salmuth
upon
Pancerol
)
the
word
Stapida
in
ancient
Authors
.
I
answer
,
We
find
words
equivalent
;
for
what
is
Suppedaneum
,
Pedamentum
,
Subex
,
Pedaneus
,
and
Sta●iculum
,
but
the
same
that
Stapida
which
we
call
Stirrup
?
So
we
find
Ephippium
in
Horace
[
Optat
Ephippia
bos
piger
]
and
Equorum
strata
found
out
by
Pelethronius
in
Pliny
,
and
what
were
these
but
Saddles
?
For
to
take
stratum
there
for
an
Horse-cloth
,
is
ridiculous
,
as
if
that
had
been
such
a
piece
of
invention
to
be
recorded
,
to
cover
the
Horse
back
with
a
piece
of
Cloth
.
Appian
writes
of
the
Numidians
,
that
they
used
to
ride
without
Saddles
;
but
nothing
of
the
Romans
.
The
two
verses
which
the
Doctor
citeth
out
of
Salmuth
to
prove
his
Assertion
,
are
needlesse
;
for
in
the
one
is
left
out
the
principall
word
,
Saltus
superbus
emittat
in
currum
:
So
that
Turnus
did
not
leap
on
Horseback
;
but
into
his
Chariot
,
[
AEn.
12.
]
The
other
,
Corpora
saltu
subjiciunt
in
equos
,
shews
,
that
they
jumped
on
Horseback
;
but
whether
by
stirrups
or
not
,
is
not
there
set
down
.
CHAP.
XII
.
1.
The
Picture
of
Iephtha
sacrificing
his
daughter
maintained
.
2.
The
Baptist
wore
a
Camels
skin
.
3.
Other
pictures
,
as
of
S.
Christopher
,
S.
George
,
&c.
defended
.
4.
The
antiquity
,
distinction
and
continuance
of
the
Hebrew
tongue
,
of
the
Samaritans
,
and
their
Letters
.
THe
picture
of
Iephtha
sacrificing
his
daughter
,
is
questioned
by
the
Doctor
(
5
Book
c.
14
,
15
,
16
,
&c.
)
because
(
saith
he
)
she
died
not
a
natural
but
a
civil
kind
of
death
.
Answ.
Indeed
her
death
was
neither
natural
nor
civil
,
but
violent
,
being
sacrificed
by
her
father
.
This
he
denieth
;
because
she
bewailed
her
virginity
,
not
her
death
.
Answ.
She
had
no
reason
to
bewaile
her
death
,
to
which
she
freely
offered
herself
;
but
to
die
childlesse
deserved
lamentation
,
because
that
was
a
curse
among
the
Israelites
.
2.
Because
the
women
went
yearly
to
talk
with
Iephtha's
daughter
,
which
had
she
been
sacrificed
they
could
not
have
done
.
Answ.
The
word
Letannoth
from
Tanan
,
signifieth
to
lament
,
and
so
it
is
rendred
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
the
Seventy
;
and
Leallaah
by
the
Chaldee
Paraphrast
;
so
it
is
interpreted
by
Munster
,
by
the
old
Latin
Edition
,
by
the
French
and
English
translation
.
But
suppose
the
word
were
derived
from
Tanah
,
to
declare
or
speak
,
yet
this
will
not
prove
Iephtha's
daughter
was
alive
:
For
in
mournfull
complaints
and
lamentations
over
the
dead
,
words
and
Elegies
were
oftentimes
expressed
,
and
Prosopopeia's
are
used
to
them
as
if
they
were
alive
;
as
we
see
Davids
Lamentation
for
Ionathan
,
and
in
other
places
both
of
sacred
and
profane
writ
.
So
did
that
sorrowful
mother
speak
to
her
dead
son
Eurialus
,
and
AEnaeas
to
dead
Pallas
in
the
Poet.
3.
Because
it
is
said
in
the
Text
,
And
she
knew
no
man
,
he
inferres
,
that
virginity
was
her
onely
death
.
Answer
.
These
words
,
she
knew
no
man
,
are
added
to
shew
the
cause
why
the
women
so
much
lamented
her
death
,
in
that
she
died
childlesse
.
4.
The
offering
(
saith
he
)
of
mankind
,
was
against
the
Law
of
God
.
Answ.
True
:
But
will
it
therefore
follow
,
that
Iephtha
did
not
sacrifice
his
daughter
.
He
may
as
well
infer
,
that
David
committed
not
adultery
and
murther
,
because
these
were
against
the
Law
of
God
.
How
often
are
Gods
Laws
violated
by
the
best
of
his
servants
?
5.
He
thinks
the
Priests
and
people
would
have
hindred
this
sacrifice
;
and
that
Jephtha
was
no
Priest
;
and
that
he
had
evasion
for
his
vow
by
redeeming
his
daughter
;
and
that
his
vow
of
Sacrifice
was
to
be
understood
only
of
that
which
was
sacrificeable
and
lawfull
.
Answ.
These
are
but
the
conjectures
of
those
who
would
defend
Iephtha
:
for
it
is
more
likely
neither
Priest
nor
people
durst
oppose
his
resolution
,
being
now
strong
and
crowned
with
victory
;
and
though
he
was
no
priest
,
yet
it
was
no
unusual
thing
for
Princes
and
great
Commanders
sometimes
to
perform
the
Priests
office
;
and
though
he
might
have
evaded
his
vow
,
yet
it
seems
he
knew
not
so
much
,
for
superstition
had
blinded
him
:
therefore
he
saith
,
I
have
opened
my
mouth
to
the
Lord
,
and
I
cannot
go
back
.
And
doubtless
he
thought
that
the
sacrificing
of
his
daughter
was
lawfull
;
grounding
this
his
conceit
upon
Gods
command
to
Abraham
,
and
commendation
of
him
for
his
readiness
to
sacrifice
his
son
.
Lastly
,
he
saith
,
the
31
verse
may
be
thus
rendred
,
It
shall
be
the
Lords
;
or
I
will
offer
.
Answ.
Most
Translations
have
it
,
and
I
will
offer
;
although
the
Hebrew
Ve
,
sometimes
signifies
Or
;
but
this
is
seldom
.
Hence
then
we
see
,
the
Painter
is
not
to
be
blamed
,
who
in
representing
Iephtha's
sacrifice
,
is
waranted
by
the
Scripture
,
by
Austin
,
Ambrose
,
and
Hierom
,
by
the
ancient
Rabbins
,
and
Iosephus
,
besides
reas●ns
.
For
what
needed
Iephtha
so
to
vex
himself
,
and
tear
his
cloathes
,
if
he
meant
only
to
sequester
his
daughter
from
marriage
and
humane
society
?
Again
,
there
was
neither
Law
nor
President
for
him
to
vow
his
daughters
virginity
;
nor
could
such
a
vow
be
effectuall
without
her
consent
.
It
was
a
curse
also
in
Israel
to
be
childless
,
and
it
had
been
ridiculous
in
him
or
her
,
to
vow
virginity
and
then
to
lament
it
.
II.
He
excepts
against
the
picture
of
Iohn
Baptists
,
because
he
is
painted
in
a
Camels
skin
,
whereas
the
text
saith
his
garment
was
of
Camels
hair
.
Answ.
It
was
fit
the
Baptist
,
who
came
to
preach
repentance
for
sin
,
should
wear
a
garment
of
skins
,
which
was
the
first
clothes
that
Adam
wore
after
he
had
sinned
;
for
his
fig-●●aves
were
not
proper
,
and
this
garment
also
shewed
both
his
●overty
and
humility
.
For
as
great
men
wear
rich
skins
,
and
costly
furs
,
he
was
contented
with
a
Camels
skin
.
By
this
garment
also
he
shewes
himself
to
be
another
Elijah
,
(
2.
Kings
1.
)
who
did
wear
such
a
garment
,
and
to
be
one
of
those
of
whom
the
Apostle
speaks
,
who
went
about
in
skins
,
of
whom
the
world
was
not
worthy
.
Neither
was
it
unusefull
in
Iohns
time
,
and
before
,
to
wear
skins
;
for
the
prophets
among
the
Iews
,
the
Philosophers
among
the
Indians
,
and
generally
the
Scythians
did
wear
skins
;
hence
by
Claudian
they
are
called
Pellita
juventus
.
Great
Commanders
also
used
to
wear
them
;
as
Hercules
the
Lyons
skin
,
Acestes
the
Bears
,
Camilla
the
Tigers
.
Iohns
garment
then
of
Camels
hair
,
was
not
as
some
fondly
conceit
,
a
Sack-cloth
,
or
Chamblet●
but
a
skin
with
the
hair
on
it
.
So
in
Exodus
(
chap.
25.
)
the
peoples
are
commanded
among
other
skins
,
to
bring
to
the
Tabernacle
Goats
hair
:
not
as
if
they
were
to
pluck
off
the
hair
for
Aaron
,
and
keep
the
skins
to
themselves
,
but
to
offer
both
:
therefore
in
the
originall
Hairs
is
not
expressed
,
but
the
word
Goats
.
III.
In
some
subsequent
Chapters
the
Doctor
questions
the
pictures
of
S.
Christopher
carrying
Christ
over
the
river
,
of
Saint
George
on
Horse-back
killing
the
Dragon
,
of
S.
Ierom
with
a
clock
hanging
by
,
of
Mermaids
,
Unicorns
,
and
some
others
,
with
some
Hieroglyphick
pictures
of
the
AEgyptians
.
In
this
he
doth
luctari
cum
larvis
,
and
with
AEneas
in
the
Poet
,
Irruit
&
frustra
ferro
diverberat
umbras
.
He
wrastles
with
shadows
:
for
he
may
as
well
question
all
the
Poetical
fictions
,
all
the
sacred
Parables
,
all
tropicall
speeches
;
also
Scutchions
,
or
Coats
of
Armes
,
signes
hanging
out
a●
dores
,
where
he
will
finde
blew
Boars
,
white
Lions
,
black
Swans
,
double-headed
Eagles
,
and
such
like
,
devised
onely
for
distinction
.
The
like
devices
are
in
military
Ensignes
.
Felix
Prince
of
Salernum
had
for
his
device
,
a
Tortoyse
with
wings
flying
,
with
this
Motto
,
Amor
addidit
;
intimating
,
that
love
gives
wings
to
the
slowest
spirits
.
Lewis
of
Anjou
,
King
of
Naples
,
gave
for
his
device
,
a
hand
out
of
the
clouds
,
holding
a
pair
of
scales
,
with
this
Motto
,
AEqua
durant
semper
.
Henry
the
first
of
Portugal
,
had
a
flying
Horse
for
his
Device
.
A
thousand
such
conceits
I
could
alledge
,
which
are
symbolical
,
and
therefore
it
were
ridiculous
to
question
them
,
as
if
they
were
historicall
As
for
the
Cherubims
,
I
find
four
different
opinions
:
1.
Some
write
they
were
Angels
in
the
form
of
birds
.
2.
Aben
Ezra
thinks
the
word
Cherub
signifieth
any
shape
or
form
.
3.
Iosephus
will
have
them
to
be
winged
animals
;
but
never
seen
by
any
4.
The
most
received
opinion
is
,
that
they
had
the
shape
of
children
:
for
Rub
in
Hebrew
,
and
Rabe
in
Chaldee
,
signifieth
a
child
;
and
Che
,
as
:
So
then
,
Cherub
signifieth
,
as
a
child
,
and
it
's
most
likely
they
were
painted
in
this
form
.
IV.
For
the
Doctors
questioning
divers
superstitious
observations
,
(
5.
book
,
c
▪
22.
)
as
the
crossing
of
a
Hare
,
the
falling
of
salt
,
the
breaking
of
Eggshels
,
and
such
like
:
I
have
nothing
to
say
,
but
to
conclude
with
him
,
that
they
are
superstitious
,
yet
ancient
.
But
when
he
asks
,
whether
the
present
Hebrew
be
the
unconfounded
language
of
Babel
.
I
answer
,
That
if
by
the
present
Hebrew
he
mean
the
language
which
they
now
speak
,
it
is
not
:
for
as
the
greatest
part
of
the
world
lost
that
tongue
(
except
Hebers
family
)
at
the
confusion
of
Babel
,
so
Hebers
family
)
the
Jewes
)
lost
it
themselves
in
the
captivity
of
Babel
;
for
being
mingled
with
the
Chaldeans
,
they
made
a
mixt
language
of
Hebrew
and
Chaldee
,
which
for
distinction
sake
was
called
Syriac
;
and
sometimes
Hebrew
,
because
the
Jewes
,
Hebers
posterity
,
spake
it
.
Hence
S.
Hierom
is
to
be
understood
when
he
writes
,
that
Matthew
penned
the
Gospel
in
Hebrew
,
and
Eusebius
when
he
calls
it
his
native
language
,
they
mean
the
Siriac
,
which
was
now
the
native
language
of
the
Hebrewes
;
and
S.
Paul
in
the
Acts
is
said
to
have
made
a
speech
to
the
people
in
Hebrew
,
the
meaning
is
,
he
spake
in
Syriac
;
for
they
understood
not
the
ancient
Hebrew
,
onely
the
Priests
and
Lawyers
kept
the
knowledge
of
it
.
Therefore
it
had
been
vain
for
Matthew
to
write
his
Gospel
,
or
for
Paul
to
speak
in
pure
Hebrew
to
those
that
understood
it
not
;
yet
there
is
an
Hebrew
Gospel
of
S.
Matthew
extant
,
which
some
think
was
written
by
S.
Bartholomew
and
by
Pantaenus
,
coetaneal
with
Origen
brought
from
the
Indies
,
this
imperfect
and
torn
Copie
,
Munster
saith
he
extorted
fromthe
Jewes
.
But
if
his
question
be
whether
that
Hebrew
text
now
extant
,
be
the
ancient
Hebrew
tongue
before
the
confusion
;
I
answer
It
is
:
For
though
the
Jewes
lost
their
ancient
language
in
respect
of
speaking
and
use
,
yet
the
Bible
was
carefully
retained
in
the
true
Hebrew
without
any
alteration
,
save
onely
,
in
the
Characters
or
Letters
,
which
about
the
captivity
were
changed
by
Esdras
,
as
Hierom
(
de
emend●t
.
temp.
p.
621.
)
Ioseph
Scaliger
,
Ioh.
Drusius
Casper
Waserus
,
lib.
2.
of
his
old
Hebrew
coin
,
and
Sethus
Calvitius
in
his
Chronological
Isagoge
witnesseth
,
that
this
was
done
by
Esdras
to
debar
all
commerce
with
the
Samaritans
,
not
the
Israelites
,
which
were
long
before
carried
away
by
Salmanasser
;
who
also
were
called
samaritans
from
their
chiefe
Citie
Samaria
,
but
I
understand
that
table
of
Nations
which
Salmanasser
brought
in
to
possesse
the
Israelites
lands
.
These
with
so
many
of
the
ancient
Samaritans
or
Israelites
as
remained
in
the
land
,
retained
the
ancient
Hebrew
characters
in
which
the
Law
was
given
by
Moses
;
and
these
letters
for
distinctions
sake
were
named
Samaritan
;
and
those
of
Esdras
called
Hebrew
,
and
square
from
their
form
.
Some
ancient
coins
,
as
Sicles
,
have
been
found
with
Samaritan
characters
on
them
,
which
shew
this
difference
.
The
form
of
these
letters
may
be
seen
in
the
Samaritan
Alphabets
.
As
these
Samaritan
retained
the
ancient
characters
,
so
they
did
the
ancient
Pentateuch
of
Moses
,
and
no
more
.
Now
that
Hebers
posterity
retained
their
language
without
mixture
after
the
Flood
,
is
proved
by
Austin
and
Ierome
out
of
the
Hebrew
Names
given
to
the
creatures
before
the
Flood
.
It
stood
also
with
reason
that
Hebers
family
should
not
be
partakers
of
the
worlds
punishment
in
this
confusion
of
tongues
,
seeing
they
were
not
guilty
of
their
sins
.
CHAP.
XIII
.
1.
There
is
not
heat
in
the
body
of
the
Sun
.
2.
Islands
before
the
Flood
proved
.
3.
The
seven
Ostiaries
of
Nilus
,
and
its
greatness
.
The
greatness
of
old
Rome
divers
ways
proved
.
Nilus
over-flowing
,
how
proper
to
it
:
the
Crocodiles
of
Nilus
;
its
inundation
regular
.
THe
Doctor
in
his
subsequent
discourses
(
6
Book
c.
1
,
2
,
3
,
4
,
5
,
6
)
hath
many
learned
Cosmographicall
passages
collected
dextrously
out
of
many
approved
Authours
,
against
which
I
have
nothing
to
say
;
onely
he
must
give
me
leave
to
dissentfrom
him
in
his
opinion
concerning
the
Suns
heat
,
when
he
sayes
,
that
if
the
Sunne
had
been
placed
in
the
lowest
spheare
where
the
Moon
is
,
by
this
vicinity
to
the
earth
its
heat
had
been
intollerable
.
What
will
he
say
then
to
that
world
lately
discovered
in
the
Moon
by
glasses
as
fallacious
as
the
opinion
is
erroneous
.
Surely
these
people
must
live
uncomfortably
where
the
heat
is
so
intollerable
;
or
else
they
must
have
the
bodies
of
Salamanders
,
or
else
of
those
Pyrus●ae
in
the
Furnaces
of
Sicily
:
but
indeed
though
the
Sunne
work
by
the
Moon
upon
sublunary
bodies
,
yet
the
Moon
is
not
hot
,
nor
capable
of
it
,
no
more
then
the
line
is
capable
of
that
stupidity
which
from
the
Torpedo
is
conveyed
by
the
line
to
the
Fishers
hands
.
No
celestiall
body
is
capable
of
heat
,
because
not
passive
;
except
we
will
deny
that
quintessence
,
and
put
no
difference
between
Celestial
and
Elementary
bodies
.
The
Sun
then
is
not
the
subject
but
the
efficient
cause
of
heat
;
the
prime
subject
of
heat
is
the
element
of
fire
,
the
prime
efficient
cause
is
the
Sun
,
which
can
produce
heat
,
though
he
be
not
hot
himself
.
And
this
is
no
more
strange
then
for
him
to
produce
,
life
,
sense
,
vegetation
,
colours
,
odors
,
and
other
qualities
in
sublunary
bodies
,
which
notwithstanding
are
not
in
him
,
though
from
him
.
Again
,
if
the
Sun
be
the
subject
of
heat
,
because
he
is
the
original
and
effector
of
it
;
then
Saturn
is
the
subject
of
cold
,
the
Moon
of
moisture
,
and
Mars
of
drinesse
,
and
so
we
shall
place
action
and
passion
,
and
all
elementary
qualities
in
the
heavens
,
making
a
Chaos
and
confusion
of
celestial
and
sublunary
bodies
.
Moreover
,
if
the
Suns
vicinity
causeth
the
greatest
heat
,
why
are
the
tops
of
the
highest
mountains
perpetually
cold
and
snowy
?
Why
doe
there
blow
such
cold
windes
under
the
Line
,
as
Acosta
sheweth
?
We
conclude
then
,
that
the
Sun
is
the
cause
of
heat
,
though
he
be
not
hot
;
as
he
is
the
cause
of
generation
and
corruption
,
though
he
be
neither
generable
nor
corruptible
.
Ovid
then
played
the
Poet
not
the
Philosopher
,
when
he
causeth
the
Suns
vicinity
to
melt
Icarus
his
waxen
wings
.
II.
He
sayes
,
That
Islands
before
the
Flood
are
with
probability
denied
by
very
learned
authors
.
Answ.
He
doth
not
alledge
any
one
probable
reason
out
of
these
Authors
in
maintenance
of
this
opinion
.
I
can
give
more
then
probable
reasons
that
there
were
Islands
before
the
Flood
,
First
,
the
whole
earth
it selfe
was
made
an
Island
;
therefore
the
Sea
is
rightly
called
Amphitrite
,
from
encompassing
the
earth
;
For
this
cause
David
saith
,
That
God
hath
founded
the
Earth
upon
the
Waters
.
And
though
Earth
and
Sea
make
but
one
Globe
,
yet
the
Earth
onely
is
the
Center
of
the
world
,
as
Clavius
demonstrates
.
2.
The
world
was
in
its
perfect
beauty
before
the
Flood
;
but
Islands
in
the
Sea
tend
no
lesse
to
the
beauty
and
perfection
of
the
world
,
then
Lakes
upon
the
Land
.
3.
All
the
causes
of
Islands
were
as
well
before
the
Flood
as
since
;
for
there
were
great
Rivers
running
into
the
Sea
,
carrying
with
them
mud
,
gravell
,
and
weeds
,
which
in
time
become
Islands
.
There
were
also
Earthquakes
,
by
which
divers
Islands
have
been
made
,
the
vapour
or
spirit
under
the
bottome
of
the
Sea
thrusting
up
the
ground
above
the
superficies
of
the
water
;
and
who
will
say
,
that
in
the
space
of
16.
hundred
years
before
the
Flood
there
should
be
no
Earth-quakes
?
Again
,
in
that
time
the
Sea
had
the
same
power
over
the
neighbouring
lands
which
it
hath
since
the
Flood
.
But
we
find
that
Islands
were
made
by
the
Sea
washing
away
the
soft
and
lower
ground
in
peninsules
at
this
day
;
there
doubtless
the
Sea
wanted
not
the
same
force
and
quality
before
the
Flood
:
for
there
were
as
forcible
winds
,
and
as
impetuous
waves
.
Lastly
,
Islands
are
made
when
the
Sea
forsakes
some
Land
which
it
useth
to
over-flow
;
and
this
property
also
we
cannot
deny
to
have
been
in
the
Sea
before
the
Flood
;
for
there
were
windes
to
beat
off
the
Sea
,
&
to
drive
together
heaps
of
sand
into
some
altitude
,
whereby
the
water
is
forced
to
forsake
the
land
,
whence
hath
proceeded
divers
Isles
.
III.
He
saith
(
Book
6.
c.
4.
)
there
were
more
then
seven
Ostiaries
of
Nilus
.
Answ.
There
were
but
seven
of
note
,
the
other
four
were
of
no
account
,
but
passed
by
as
inconsiderable
:
Hence
they
were
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
therfore
the
stream
of
all
waters
run
upon
seven
;
so
Virgil
,
septem
discurrit
in
ora
.
And
AEn.
6.
septem
gemini
turbant
trepida
ostia
Nili
.
Ovid
calls
the
Ri●er
Septemfluus
;
by
others
it
is
named
Septemplex
;
by
Valerius
,
septem
amnes
;
Claudius
gives
it
,
septem
cornu
;
Manilius
,
septem
fauces
;
Ovid
,
septem
portus
;
Statius
septem
hiemes
;
Dionysius
Afer
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
These
seven
mouthes
have
their
particular
names
given
them
by
Mela
and
other
Geographers
,
and
so
the
Scripture
gives
it
seven
streams
,
Isaiah
11.15
.
at
this
day
there
are
but
foure
left
,
two
of
which
are
of
little
use
;
therefore
the
Doctor
needed
not
to
have
troubled
himselfe
so
much
as
he
doth
,
because
so
frequenely
this
is
called
the
seven-mouthed
river
;
for
it
is
usuall
to
give
denominations
not
from
the
exact
number
,
but
from
the
most
eminent
and
major
part
of
the
number
,
He
may
as
wel
except
against
Moses
,
who
indivers
places
reckons
but
seventy
souls
which
went
down
into
AEgypt
;
and
yet
Saint
Steven
in
the
Acts
mentions
75
souls
.
Again
,
he
dislikes
the
Title
given
by
Ortelius
to
Nilus
when
he
calls
it
the
greatest
river
of
the
world
.
But
Ortelius
was
not
mistaken
in
calling
it
so
;
for
it
is
the
greatest
,
though
not
perhaps
in
length
,
because
it
may
be
some
are
longer
,
the
which
are
not
certainly
known
;
yet
in
breadth
when
it
overflowes
the
whole
Countrey
,
in
which
respect
it
may
be
called
rather
a
Sea
then
a
River
;
and
so
it
was
called
by
the
Ancients
,
as
Pior
Valerius
sheweth
.
Nile
,
saith
Basil
,
is
liker
a
Sea
then
a
River
,
and
some
esteem
the
length
of
it
a
thousand
German
miles
,
or
35.
degrees
,
having
Summer
at
the
springs
thereof
,
and
Winter
at
the
other
end
the
same
time
.
It
is
also
the
greatest
in
regard
of
use
and
benefit
;
for
no
River
doth
so
much
enrich
a
Countrey
as
Nilus
doth
Egipt
.
It
is
the
greatest
also
in
same
;
for
no
River
is
so
renowned
in
Writers
.
By
the
world
also
is
meant
so
much
as
is
known
to
us
;
for
the
Rivers
of
America
are
known
rather
by
hearsay
then
otherwise
.
The
greatness
of
this
River
was
of
old
Hieroglyphically
expressed
by
the
vast
body
of
a
Giant
.
There
is
a
Statue
of
Nilus
in
the
Vatican
,
the
picture
whereof
is
in
Sands
his
Travels
,
the
greatest
of
Poets
,
by
way
of
excellency
calls
this
the
Great
River
,
In
magno
maerentem
corpore
Nilum
.
Again
the
Doctor
will
have
Rome
(
magnified
by
the
Latines
for
the
greatest
of
the
earth
)
to
be
lesser
then
Cairo
;
and
Quinsay
to
exceed
both
.
But
he
is
much
mistaken
;
for
Cairo
,
as
Sands
tells
us
who
was
there
,
is
not
above
5.
Italian
miles
in
length
with
the
suburbs
,
and
in
bredth
scarce
one
and
a
halfe
;
whereas
Rome
was
almost
fifty
miles
in
compasse
within
the
walls
,
and
the
circuit
of
the
suburbs
much
more
,
as
Lipsius
(
de
mag.
Rom.
l.
3.
c.
2.
)
hath
collected
out
of
divers
Authors
:
He
shewes
the
greatnesse
of
it
also
by
the
number
of
the
people
therein
▪
for
there
were
three
and
twenty
thousand
poor
which
was
maintained
upon
the
publick
charge
;
then
if
we
reckon
the
multitude
of
rich
men
,
and
their
train
,
which
was
not
small
:
(
for
divers
of
the
great
persons
;
maintained
families
of
foure
hundred
persons
;
)
if
we
look
upon
the
multitude
of
Artificers
,
of
Souldiers
,
of
Courtiers
,
of
strangers
from
all
parts
flocking
thither
,
as
to
the
great
Metropolis
and
shop
of
the
World
,
we
shall
find
there
were
no
lesse
then
four
millions
,
or
fourty
hundred
thousand
people
,
which
is
more
then
can
be
found
in
many
large
provinces
.
Heliogabolus
collected
the
greatness
of
this
City
by
the
Cobwebs
found
in
it
,
which
being
gathered
together
,
did
weigh
ten
thousand
pound
.
Another
argument
of
its
greatness
may
be
collected
out
of
Eusebius
his
Chronicle
,
who
reckons
that
for
many
dayes
together
there
were
buried
of
the
plague
ten
thousand
daily
.
Not
without
cause
then
was
Rome
called
the
Epitome
of
the
world
;
by
Aristides
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Earths
workhouse
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
worlds
Citadel
,
or
Castle
;
by
Saint
Iohn
,
the
great
Citie
,
and
the
great
Babylon
▪
by
Virgil
,
Maximum
rerum
.
And
it
stood
with
reason
that
Rome
should
be
the
greatest
of
Cities
,
being
the
Queen
and
Mistress
of
the
greatest
Empire
,
of
such
large
Territories
,
and
full
of
people
,
Cities
and
Nations
.
Rome
then
was
every
way
the
greatest
Citie
,
both
in
extent
,
in
power
,
in
people
,
in
glory
,
in
magnificence
.
What
Citie
ever
had
that
multitude
of
stately
Palaces
,
Temples
,
Theaters
,
Olisks
,
triumphant
Arches
,
Baths
,
and
other
publick
buildings
,
as
Laurus
sheweth
?
As
for
Quinsay
in
China
,
we
have
a
fabulous
narration
in
M.
Paulus
Venetus
,
that
is
was
an
hundred
miles
in
compasse
;
but
his
narrations
have
been
found
erroneous
,
and
if
the
Kingdome
of
China
comes
far
short
of
the
greatnesse
of
the
Roman
Empire
,
surely
Quinsay
must
fall
short
of
Rome
,
which
as
the
Poet
saith
,
Inter
alias
tantum
caput
extulit
urbes
,
Quantum
lenta
solent
inter
viburna
cupress●
.
As
for
Quinsay
now
it
is
not
thirty
miles
in
compasse
,
as
Nicolas
de
Contu
sheweth
who
was
there
.
Again
he
saith
,
That
this
anuall
overflowing
is
not
proper
unto
Nile
,
being
common
to
many
currents
in
Africa
.
I
answer
,
It
is
so
proper
to
Nile
,
that
no
other
River
doth
so
orderly
,
so
frequently
,
so
fully
,
overflow
their
banks
as
this
doth
.
Crocodiles
(
saith
he
)
are
not
proper
to
Nile
.
Answ.
They
are
so
proper
,
that
no
river
either
in
Africk
,
Asia
,
or
America
,
hath
such
Crocodiles
as
Nilus
,
if
either
we
consider
the
magnitude
,
multitude
,
or
fiercenesse
of
them
;
Other
Crocodiles
,
chiefly
the
American
,
are
gentle
,
the
AEgyptian
fierce
and
cruel
,
which
is
the
cause
that
Dogges
are
so
afraid
to
drink
out
of
Nilus
,
whence
arose
that
proverb
,
Canis
ad
Nilum
,
The
greatest
Indian
Crocodiles
exceed
not
twenty
foot
in
length
,
as
Scaliger
shewes
;
but
those
of
Nile
are
three
hundred
foot
long
,
whose
jawes
are
so
wide
,
that
one
of
them
can
contain
a
whole
heifer
at
a
time
:
some
have
been
found
there
of
25
,
and
above
26.
cubits
in
bigness
,
as
AElian
reports
.
The
Romans
to
shew
how
proper
this
beast
was
to
Nile
,
represented
AEgypt
by
a
Crocodile
in
that
Coin
on
which
Augustus
stampt
a
Crocodile
tied
to
a
palm-tree
,
with
this
Inscription
,
Primus
relegavit
;
for
he
subdued
AEgypt
,
and
restored
peace
to
them
.
Again
he
saith
,
That
the
Causes
of
Niles
inundation
are
variable
,
unstable
,
and
irregular
,
because
some
yeares
there
hath
been
no
increase
at
all
.
Answ.
He
may
as
well
say
,
that
the
causes
of
all
natural
effects
are
variable
,
because
sometimes
they
faile
:
But
all
naturall
causes
operate
for
an
end
;
therefore
are
constant
,
regular
,
and
stable
,
so
are
not
Chance
and
Fortune
,
which
Aristotle
excludes
from
naturall
causes
:
Are
the
causes
of
rain
,
and
storms
irregular
,
variable
,
and
unstable
;
because
sometimes
it
rains
more
in
Summer
then
in
Winter
?
Or
is
generation
irregular
,
because
sometimes
women
miscarry
?
Naturall
causes
alwayes
produce
their
effects
,
or
for
the
most
part
so
,
that
they
faile
but
seldome
,
and
that
upon
the
interposition
of
some
impediment
,
whereas
fortuitall
causes
produce
their
effects
seldome
:
The
causes
then
of
Niles
overflowing
,
are
not
contingent
,
but
certain
,
constant
,
regular
,
and
stable
;
because
they
never
faile
,
or
but
seldom
upon
some
impediment
in
the
producing
of
that
effect
.
As
for
the
AEgyptian
raines
I
have
spoken
elsewhere
,
(
animad.
on
Sir
Walt.
Raleigh
,
)
Now
because
of
this
regular
,
constant
,
and
beneficial
inundation
of
Nilus
,
it
was
called
Iupiter
AEgiptius
,
and
divine
honours
were
given
to
it
,
its
annual
festival
was
kept
about
the
Summer
Solstitial
,
when
it
overflows
the
land
.
This
was
called
by
the
Greeks
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Priests
used
to
carry
the
water
of
Nile
on
their
shoulders
with
great
solemnity
to
their
temples
,
falling
down
on
their
knees
,
and
lifting
up
their
hands
,
gave
solemne
thanks
to
Iupiter
Nilius
,
to
whose
honour
they
dedicated
a
certain
piece
of
coin
with
this
Inser●ption
,
Deo
Sancto
Nilo
.
CHAP.
XIV
.
1.
The
cause
of
Niles
inundation
.
2.
Lots
wife
truly
transformed
into
a
salt
Pillar
.
3.
Hels
fire
truly
black
:
brimstone
causeth
blackness
.
4.
Philoxenus
a
glutton
,
and
his
wish
not
absurd
:
How
long
necks
conduce
to
modulation
.
THe
Inundation
of
Nilus
(
saith
the
Doctor
)
proceeds
from
the
rains
in
AEthiopia
.
This
I
deny
not
,
because
averred
by
Diodorus
,
Seneca
,
Strab●
,
Herodotus
,
Pliny
,
Solinus
,
and
others
both
ancient
and
modern
Writers
:
and
it
stands
with
reason
;
for
the
Springs
of
Nilus
are
neere
the
Tropick
of
Capricorn
,
where
it
is
winter
when
the
Sun
is
with
us
in
Cancer
:
then
doth
it
rain
abundantly
in
that
Southern
climat
;
for
though
within
the
Tropicks
the
Suns
vicinity
causeth
rains
,
yet
without
his
distance
is
the
occasion
thereof
:
His
melting
of
snow
upon
the
Hils
of
AEthopia
is
a
cause
of
this
inundation
.
But
Scaliger
denies
that
there
is
any
snow
at
all
;
yet
I
doe
not
think
the
high
mountains
there
should
be
lesse
subject
to
snow
then
in
Peru
under
the
line
,
although
the
people
in
the
low
Countries
thereof
be
black
,
and
the
windes
in
the
vallies
warm
.
The
third
cause
of
Nilus
overflowing
,
are
the
Etesiae
,
or
northerly
windes
,
which
blow
there
every
yeare
when
the
Sunne
is
in
Cancer
.
This
winde
blowing
into
the
mouth
of
Nile
,
keeps
it
from
running
into
the
Mediterranean
sea
.
Scaliger
refutes
this
reason
,
because
at
the
same
time
the
river
Nigir
which
runs
into
the
Western
Ocean
,
overflows
his
banks
;
but
to
this
I
can
easily
answer
,
That
at
the
same
time
there
be
different
Etesi●
,
or
constant
windes
in
different
regions
of
the
world
;
so
that
whilst
the
North
wind
blows
against
Nilus
,
the
West
or
Southwest
,
which
also
as
Acosta
saith
,
is
predominant
upon
the
coast
of
Peru
,
blowes
against
Nigir
.
As
for
the
original
of
Nilus
,
it
hath
been
still
held
uncertain
;
Pliny
writes
that
King
Iubia
found
out
the
springs
thereof
in
the
Mauritanian
Mountains
;
but
since
,
this
river
hath
been
found
as
far
as
the
lake
Zaire
,
which
is
in
ten
degrees
of
Southerly
latitude
.
The
AEgyptian
Sultan
did
spare
neither
for
men
nor
cost
to
search
out
these
springs
,
but
could
not
find
them
;
therefore
Virgil
calls
these
streams
of
Nilus
,
Latebrosa
flumina
.
Herodotus
witnesseth
,
that
neither
AEgyptian
,
Grecian
,
nor
African
could
resolve
him
any
thing
of
Nilus
springs
.
Hence
in
Homer
Nilus
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
falling
or
descending
from
Iupiter
,
because
God
onely
knew
the
original
of
this
river
.
The
Doctor
(
book
7.
c.
11.
)
will
not
question
the
metamorphosis
of
Lots
wife
,
whether
she
were
transformed
into
a
reall
statue
of
salt
,
though
some
conceive
that
expression
metaphoricall
.
That
the
expression
is
not
metaphorical
,
but
the
transformation
real
,
is
manifest
by
the
testimonies
of
the
Rabbins
,
by
the
Thargum
of
Jerusalem
,
by
the
best
expositers
,
by
Iosephus
and
Borchardus
,
in
whose
times
that
statue
of
Salt
was
yet
extant
;
besides
divers
reasons
doe
evince
the
same
:
For
it
was
as
easie
for
God
to
turn
her
body
into
a
salt
Pillar
,
as
to
turn
Moses
rod
into
a
Serpent
,
Nilus
into
blood
,
Nebuchadnezzar
into
a
beast
.
2.
We
see
daily
transformations
in
generation
,
and
in
our
own
nutrition
.
3.
Nature
can
transform
mens
flesh
into
Worms
,
Calves
flesh
into
Bees
,
Horses
and
Asses
flesh
into
Wasps
and
Hornets
.
We
read
also
of
Birds
procreation
out
of
old
Timber
,
of
Iaponian
dogges
transformed
into
fishes
,
of
water
turned
into
stones
,
and
of
an
Oyster
metamorphosed
into
a
Bird
,
which
was
presented
to
Francis
the
first
of
France
.
4.
The
Magicians
of
Egypt
trans
▪
formed
divers
substances
,
and
the
Devil
by
Gods
permission
hath
often
done
the
like
;
examples
of
which
may
be
seen
in
Spuedanus
,
Camerarius
,
Peucerus
,
and
others
.
5.
The
Gentiles
who
laugh
at
this
transformation
are
convinced
by
their
own
stories
or
Fables
,
of
Ulysses
and
his
fellowes
transformed
into
beasts
;
and
of
Diomedes
his
companions
metamorphosed
into
birds
;
if
they
can
believe
these
changes
,
why
should
they
doubt
of
Lots
wifes
transmutation
?
III.
To
conceive
a
general
blacknesse
in
hell
,
and
yet
therein
the
material
flames
of
sulphur
,
is
no
Philosophical
conception
,
nor
will
it
consist
with
the
real
effects
of
its
nature
.
Answ.
What
though
this
were
no
Philosophical
conceptions
,
nor
consisting
with
the
effects
of
Nature
,
is
it
therefore
untrue
?
God
is
not
subject
to
Philosophical
conceptions
,
nor
to
the
lawes
of
nature
who
could
make
fire
to
burn
,
but
not
consume
the
bush
,
and
make
the
fiery
furnace
burn
the
Chaldeans
,
and
yet
not
sindge
a
haire
of
the
three
childrens
cloathes
;
the
same
power
can
make
blacknesse
and
the
flames
of
sulphur
dwel
together
in
hell
;
and
which
is
more
,
he
can
make
fire
,
which
naturally
is
accompanied
with
light
,
to
be
the
subject
of
darkness
in
Hell
.
But
the
Doctor
is
deceived
by
his
experiments
,
who
thinks
that
sulphur
affords
no
blacking
smoak
;
for
I
know
the
contrary
by
blacking
paper
with
the
smoak
thereof
.
Besides
,
both
Philosophers
and
experience
tell
us
,
that
the
sulphurous
vapours
which
in
thundring
and
lightning
break
through
the
clouds
,
do
make
black
the
things
touched
with
them
;
so
saith
Aristotle
,
Pliny
,
and
others
:
And
though
Brimstone
make
red
Roses
and
Tiffany
white
,
it
wil
not
therfore
follow
that
it
will
make
any
thing
white
;
the
Sun
beams
which
whiteneth
the
Linnen
,
tawns
the
skin
;
and
if
the
whitning
of
things
by
sulphur
,
proceeds
as
he
saith
from
its
drying
and
penetrating
quality
,
much
more
would
all
things
be
whitened
by
the
Sun
and
fire
,
whose
heat
is
more
penetrating
and
drying
;
but
we
see
how
many
things
by
them
are
blackned
;
and
the
very
heat
of
the
fire
will
induce
blacknesse
upon
paper
,
though
there
come
no
smoke
at
all
to
it
.
He
therefore
who
long
since
destroyed
Sodom
with
fire
and
brimstone
,
will
with
the
same
materials
punish
the
wicked
in
hell
,
where
shall
be
in
stead
of
light
,
blackness
and
darkness
.
IV.
Philoxenus
the
Musician
desired
a
Crains
neck
,
not
for
any
pleasure
at
meat
,
but
fancying
thereby
an
advantage
in
singing
,
(
Book
7.
c.
14.
)
Answ.
That
this
Philoxenus
was
a
glutton
,
ancient
Historians
do
affirme
,
and
that
he
wished
a
Cranes
neck
to
enjoy
the
longer
pleasure
of
meat
and
drink
,
is
asserted
by
Aristotle
,
Athenaeus
,
Machon
the
Comick
,
AElian
and
others
:
Machon
sayes
,
that
he
wished
a
neck
of
three
cubits
long
.
He
was
a
great
Fish
eater
,
therefore
was
nick-named
Phylichthys
,
and
Solenista
from
Solenes
,
a
kind
of
Oysters
which
he
delighted
in
.
Being
one
day
at
Table
with
Dionysius
the
tyrant
,
he
had
a
small
mullet
set
before
him
,
which
he
takes
up
in
his
hand
,
and
holds
to
his
eare
;
Dionysius
asks
what
he
meant
by
that
?
He
answers
,
that
he
had
asked
advice
of
Galataea
,
but
she
sayd
that
she
was
too
young
to
advise
him
;
and
that
he
were
best
to
consult
with
the
old
Galataea
in
Dionysius
his
dish
:
At
which
the
Tyrant
laughing
,
gave
him
the
great
Mullet
that
he
had
before
him
,
which
was
very
pleasing
to
the
glutton
.
This
story
is
recorded
by
Caelius
Rhodiginus
,
and
doubtless
that
proverb
,
Collaria
cadavera
,
that
is
long
necked
carcasses
,
which
Erasmus
borrowes
from
Aristophanes
,
hath
relation
to
this
wish
of
Philoxenus
;
for
by
it
are
meant
Gluttons
and
Drunkards
,
who
being
buried
in
sleep
and
wine
,
are
little
better
then
dead
carcasses
with
long
necks
,
as
this
Philoxenus
was
,
whose
belly
was
his
God
;
of
whom
it
is
recorded
,
that
when
he
saw
a
dish
of
good
meat
,
he
would
spit
upon
it
,
that
he
might
enjoy
it
all
alone
:
Yet
the
Doctor
denies
this
wish
upon
no
other
ground
,
but
because
it
was
absurd
.
Sure
this
is
no
ground
at
all
;
for
it
is
no
unusall
thing
with
Gluttons
and
Drunkards
,
both
to
wish
and
doe
absurdly
.
His
wish
was
not
so
ausurd
as
that
of
Midas
,
who
wished
all
he
touched
might
become
gold
;
or
that
of
Heliogabalus
,
who
wished
and
longed
that
he
might
eat
the
Phoenix
,
being
the
onely
single
bird
in
the
World
.
Again
,
this
wish
of
Philoxenus
was
not
so
absurd
as
the
Doctor
thinks
:
for
though
the
Tongue
be
the
organ
of
tast
,
yet
the
Oesophagus
cannot
be
altogether
tastlesse
,
seeing
there
is
one
common
membrane
which
is
nervous
to
it
and
the
Tongue
.
Now
the
membrane
of
the
Tongue
is
the
medium
of
tast
:
will
any
man
say
then
,
There
is
no
tast
or
pleasure
in
deglutition
?
We
find
by
experience
,
how
unpleasant
to
the
throat
is
the
discent
of
bitter
pills
,
or
potions
;
so
that
I
could
never
yet
swallow
a
bitter
pill
,
be
it
never
so
small
.
That
there
is
much
pleasure
in
deglutition
of
sweet
meats
and
drinks
,
is
plain
by
the
practice
of
those
who
to
supply
the
want
of
long
necks
,
use
to
suck
their
drink
out
of
long
small
Canes
,
or
Quils
,
or
glasses
with
long
narrow
snouts
:
And
others
for
want
of
these
will
tipple
leasurely
,
and
let
their
liquor
glide
down
the
throat
gently
and
by
degrees
:
therefore
doubtlesse
Philoxenus
knew
that
a
long
neck
conduced
much
to
the
pleasure
of
eating
and
drinking
,
which
made
him
wish
for
a
Cranes
neck
,
that
he
might
enjoy
for
some
longer
time
the
relish
of
his
delicate
viands
,
which
gave
the
name
afterwards
to
dainties
and
sweet
meats
;
for
they
were
termed
Placontae
Philo●eniae
.
Again
,
when
he
saith
,
That
it
had
been
more
reasonable
if
Philoxenus
had
wished
himselfe
a
Horse
;
because
in
this
animall
the
appetite
is
more
vehement
;
he
is
deceived
,
for
the
vehemency
of
the
appetite
is
no
pleasure
,
but
pain
;
there
is
no
pleasure
in
hunger
and
thirst
,
but
in
eating
and
drinking
.
And
indeed
there
is
no
reason
that
he
who
loved
fish
and
sweet
meats
so
well
,
should
with
himselfe
a
Horse
,
who
must
content
himselfe
with
Oats
and
Hay
,
and
somtimes
with
dry
straw
,
without
any
sawce
;
he
should
rather
have
wished
himself
to
have
been
Apuleius
his
Asse
,
who
sometimes
filled
his
belly
with
good
pies
,
and
other
dainties
.
Lastly
,
when
he
saith
,
That
canorous
birds
have
short
necks
,
and
that
long
necked
birds
are
not
musicall
.
I
answer
,
It
is
not
the
length
of
the
neck
that
hinders
medulation
,
but
the
widenesse
thereof
:
For
which
cause
youth
before
puberty
,
women
,
&
Eunuchs
,
have
more
melodious
voyces
then
men
,
whose
a●pera
arteria
,
with
other
vessels
,
are
dilated
by
the
heat
of
the
Testicles
:
For
therwise
we
find
that
the
length
of
the
neck
is
ahelp
to
singing
:
Hence
birds
thrust
out
their
necks
when
they
chant
,
which
the
Poet
intimates
when
he
saith
,
Longa
canoros
dant
per
colla
modos
.
Therefore
the
proportionable
length
of
wind-instruments
doth
conduce
to
modulation
.
CHAP.
XV.
1.
Heavy
bodies
swim
in
the
dead
sea
:
and
the
Ancients
in
this
point
defended
.
2.
Crassus
had
reason
to
laugh
at
the
Ass
eating
This●tles
:
Laughter
defined
:
in
laughter
there
is
sorrow
;
in
weeping
,
joy
.
3.
That
Christ
never
laughed
,
proved
.
4.
Fluctus
Decumans
,
what
?
THat
heavie
bodies
will
not
sink
in
the
Lake
Asphaltites
,
or
dead
sea
of
Sodome
,
is
affirmed
by
Aristotle
,
Solinus
,
Diodorus
,
Iustin
,
Strabo
,
Plutarch
,
Iosephus
,
and
others
,
and
confirmed
by
the
practice
of
Vespasian
,
casting
into
that
lake
captives
bound
,
who
sloated
and
sunk
not
:
Besides
that
,
it
stands
with
reason
;
for
salt
water
will
support
heavie
burthens
,
much
more
will
that
water
which
is
thickned
with
a
forcible
ebullition
of
Sulphur
and
Bi●umen
;
yet
the
Doctor
(
Book
7.
c.
15.
)
will
not
believe
but
that
heavy
bodies
doe
sink
there
,
though
not
so
easily
as
in
other
waters
.
Therefore
rejects
Pliny's
swimming
of
Bricks
,
Mandevils
Iron
,
and
Munsters
burning
Candle
,
which
sinks
not
there
,
as
fabulous
;
yet
all
this
may
be
true
:
for
the
ebullition
may
be
so
forcible
,
the
water
so
thickned
with
the
Bitumen
,
the
sulphurous
vapours
and
spirits
●o
violently
tending
upward
,
that
they
may
waft
up
Bricks
and
Iron
,
and
not
suffer
them
to
sink
.
A
greater
wonder
then
this
may
be
seen
in
those
that
write
of
AEtna
,
Vesuvius
,
the
burning
hills
of
Island
and
America
,
whence
are
belched
out
and
elevated
into
the
air
,
great
stones
by
those
fiery
vapours
which
issue
out
of
those
Vulcans
.
Within
these
twenty
years
Vesuvius
cast
out
great
stones
above
twenty
miles
distance
.
And
therefore
it
is
no
such
wonder
for
a
burning
Candle
to
swim
,
which
being
extinguished
,
sinketh
;
for
the
flame
adds
levity
to
it
.
But
let
us
see
the
Doctors
reasons
,
1.
Iosephus
(
saith
he
)
affirms
that
onely
living
bodies
float
,
not
peremptorily
averring
they
cannot
sink
,
but
that
they
doe
not
easily
descend
.
Answ.
The
words
of
Iosephus
are
these
(
de
bel
.
Iud.
l.
5.
c.
5.
)
The
most
heavy
bodies
that
are
being
cast
into
this
Lake
,
float
upon
it
,
neither
can
any
man
be
●asily
drowned
there
,
though
he
would
.
Here
Iosephus
speaks
both
of
living
bodies
,
that
though
they
would
,
they
cannot
sink
easily
;
they
may
force
themselves
perhaps
to
dive
under
the
water
,
but
not
without
difficulty
,
and
he
speaks
also
of
the
heaviest
things
in
generall
.
Aristotle
(
saith
he
)
speaks
lightly
thereof
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
esteemeth
thereof
as
a
Fable
.
Answ.
Aristotle
speaks
not
lightly
but
seriously
of
this
Lake
;
for
from
the
quality
of
supporting
heavy
bodies
,
he
deduceth
one
of
his
prime
Arguments
to
prove
the
salsedinous
quality
of
the
Sea
.
But
the
Doctor
deceiveth
himselfe
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
if
this
did
still
signifie
a
fabulous
relation
;
whereas
in
that
place
,
and
elsewhere
,
it
signifieth
a
serious
narration
.
So
confabulari
in
Latin
doth
signifie
conference
of
serious
matters
for
the
most
part
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
speak
,
not
to
tell
Fables
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
word
or
speech
.
In
Homer
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
a
grave
and
serious
speech
made
by
Agamemnon
.
So
in
the
same
Poet
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
speak
and
discourse
.
The
like
in
Phocylides
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
be
moderat
in
eating
,
drinking
,
&
speaking
.
Andrew
Thevet
(
saith
he
)
saw
an
Asse
cast
therein
and
drowned
.
Answ.
So
saith
Camerarius
indeed
,
and
I
will
not
question
the
truth
of
Thevets
narration
;
there
may
be
diuers
reasons
of
this
,
the
violent
hurling
of
the
Asse
with
his
burden
under
the
water
.
2.
His
sudden
suffocation
by
the
sulphurous
exhalations
.
3.
The
Lake
in
all
places
thereof
,
and
at
all
times
,
hath
not
the
same
violent
ebullitions
,
but
sometimes
there
is
remission
.
The
Asse
then
might
sink
in
such
a
place
,
and
at
such
a
time
when
and
where
the
boiling
was
remiss
,
the
vapours
weak
,
and
the
water
thinner
then
in
other
parts
of
the
same
Lake
.
But
hence
it
will
not
follow
,
that
in
other
parts
,
and
at
other
times
,
the
heaviest
bodies
may
not
swim
there
.
II.
That
Crassus
never
laughed
but
once
,
and
that
was
at
an
Asse
eating
Thistles
,
seems
strange
to
the
Doctor
,
yet
he
gives
no
reason
for
this
,
but
only
that
the
object
was
unridiculous
,
&
that
laughter
is
not
meerly
voluntary
.
But
these
are
no
reasons
:
For
a
more
ridiculous
●bject
there
cannot
●e
,
then
to
see
such
a
medley
o●
pleasure
and
pain
in
the
Asses
eating
of
Thistles
;
for
whilst
he
bites
them
,
they
prick
him
,
so
that
his
tongue
must
needs
be
pricked
,
though
perhaps
his
lips
may
be
hard
,
and
not
so
easily
pen●trable
;
whence
arose
the
Proverb
,
Like
lips
,
like
●●tice
.
But
there
was
somthing
else
in
this
that
moved
Crassus
to
laugh
:
For
he
saw
here
the
vanity
both
of
most
men
taking
pleasure
in
those
things
which
are
accompanied
with
much
pain
and
sorrow
:
Besides
,
he
saw
here
the
folly
of
the
Roman
rich
men
,
who
held
Thistles
such
a
dainty
dish
,
that
they
would
not
suffer
poor
men
to
eat
thereof
,
engrossing
them
with
great
summes
of
money
to
themselves
,
which
notwithstanding
the
Asses
did
eat
on
free
cost
.
Was
it
not
then
a
ridiculous
thing
to
see
rich
men
pay
so
dear
for
Asses
food
,
and
to
debarre
poore
men
from
that
meat
which
they
permitted
to
Asses
?
Pliny
could
not
but
laugh
at
the
consideration
of
this
folly
.
2.
When
he
saith
,
that
Laughter
is
not
meerly
voluntary
,
he
can
inferre
nothing
from
hence
,
except
this
,
That
it
was
as
naturall
for
Crassus
to
laugh
,
as
for
others
;
which
I
deny
:
For
some
are
more
naturally
inclined
to
it
then
others
;
all
have
not
the
like
temper
and
constitution
of
body
,
some
have
hard
and
solid
hearts
,
heavie
and
pensive
spirits
,
which
no
ridiculous
object
can
move
to
laugh
;
these
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
There
be
others
again
who
can
never
be
moved
to
weep
.
But
he
gives
us
here
a
lame
definition
of
laughter
,
when
he
sayes
,
It
is
a
sweet
contraction
of
the
Muscles
of
the
face
,
and
a
pleasant
agitation
of
the
vocall
organs
.
These
are
but
the
effects
of
laughter
,
the
cause
is
the
softnesse
and
agility
of
the
heart
,
the
cheerfulnesse
and
levity
of
the
spirits
,
moving
first
the
Diaphragma
,
and
by
them
the
Muscles
.
Again
,
there
is
a
laughter
called
Sardonius
,
which
is
accompanied
with
a
contraction
of
the
Muscles
,
but
this
is
not
sweet
,
yet
it
is
laughter
;
and
in
finging
,
which
is
not
laughter
,
there
is
an
agitation
of
the
vocall
organs
,
accompanied
with
pleasure
.
Lastly
,
whereas
he
condemneth
Heraclitus
,
who
by
his
weeping
made
a
hell
on
earth
;
he
is
deceived
:
For
oftentimes
there
is
hell
in
laughing
,
and
a
heaven
in
weeping
;
in
tears
there
is
often
delight
,
and
in
laughing
pain
,
and
as
Solomon
saith
,
Madnesse
.
Aristotle
saith
(
1.
Rhet.
)
That
there
is
in
sorrow
and
tears
a
certain
sense
of
pleasure
;
and
as
Prudentius
saith
,
Gaudia
concipiunt
lachrymas
,
dant
gaudia
fletum
.
This
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Teares
(
saith
St.
Ambrose
)
feed
the
mind
,
and
ease
the
heart
,
which
David
found
when
he
said
,
My
tears
have
been
my
meat
day
and
night
.
Good
men
therefore
found
not
the
uncomfortable
attendments
of
hell
in
weeping
,
but
rather
the
comfortable
enjoyments
of
heaven
.
III.
The
Scripture
witnesseth
,
that
Christ
wept
thrice
,
but
never
that
he
laughed
.
The
Doctor
thinks
there
is
no
danger
to
affirm
the
act
and
performance
of
that
,
whereof
we
acknowledge
the
power
and
essentiall
property
,
and
whereby
he
convinced
the
doubt
of
his
humanity
.
Answ.
We
deny
not
but
there
was
in
Christ
,
by
reason
of
his
humanity
,
the
faculty
of
risibility
;
yet
it
will
not
follow
that
therefore
he
did
actually
laugh
:
For
this
act
is
rather
a
property
of
levity
and
folly
,
then
of
reason
and
humanity
;
therefore
we
see
women
more
inclined
to
laughing
then
men
,
childhood
then
old
age
,
and
fools
then
wise
men
.
Neither
needed
Christ
to
prove
his
humanity
by
laughing
,
he
proved
it
sufficiently
by
weeping
,
which
is
the
first
demonstrative
act
of
our
humanity
as
soon
as
we
are
born
;
onely
Zoroastres
the
author
of
Magick
,
came
like
a
fool
laughing
into
the
World
.
Again
,
he
saith
,
We
need
not
fear
to
adscribe
that
to
the
incarnat
Sun
,
which
is
sometimes
attributed
to
the
uncarnat
Father
.
Answ.
From
a
metaphoricall
laughing
which
is
adscribed
to
the
Father
,
to
a
naturall
and
reall
laughing
in
the
Son
,
can
be
no
consequence
.
God
laughs
figuratively
,
therefore
Christ
laughs
really
,
is
as
good
a
consequence
,
as
if
I
should
infer
,
that
man
flieth
naturally
,
because
God
is
said
to
flie
tropically
.
Lastly
,
he
saith
,
It
is
not
reasonable
to
conclude
from
Scripture
negatively
,
in
points
which
are
not
matters
of
Faith
.
Answ.
It
is
true
,
where
the
Scripture
speaks
superficially
,
and
by
the
way
of
any
thing
,
divers
circumstances
are
omitted
,
in
which
regard
we
may
not
conclude
negatively
;
but
where
the
Scripture
speaks
exactly
,
as
it
doth
of
our
Saviour
,
we
may
reason
from
the
negative
.
For
no
lesse
then
four
Evangelists
write
the
story
of
Christ
so
fully
,
that
they
mention
all
his
passions
and
affections
,
as
his
anger
,
joy
,
sorrow
,
pity
,
hunger
,
thirst
,
feare
,
wearisomnesse
,
&c.
They
speak
that
he
mourned
three
severall
times
.
So
when
the
Prophets
describe
him
,
they
set
him
out
as
a
man
of
sorrowes
,
acquainted
with
griefes
,
smitten
of
God
,
and
afflicted
,
wounded
for
our
transgressions
,
bruised
for
our
iniquities
,
and
stricken
for
our
sins
.
It
is
strange
then
,
that
neither
Prophet
,
Historian
,
Apostle
,
nor
Evangelist
,
should
speak
a
word
of
his
laughing
,
and
yet
so
punctually
mention
to
us
his
griefs
,
sorrows
,
and
weeping
:
therefore
not
without
cause
did
Chrysostome
,
Austin
,
Basil
,
Bernard
,
and
others
,
conclude
negatively
,
That
Christ
never
laughed
,
and
yet
he
did
not
for
this
cease
to
be
a
Man
.
For
the
like
is
recorded
of
Crassus
,
Grand-father
to
that
Crassus
who
was
killed
in
the
Parthian
war
;
who
(
as
is
said
)
never
laughed
but
once
.
It
is
also
recorded
of
Anaxagoras
,
Aristoxenes
,
Socrates
,
Cato
,
Nerva
the
Emperour
,
and
others
,
that
they
were
never
seen
to
laugh
.
Besides
,
seldome
or
never
is
laughing
in
Scripture
taken
in
a
good
sense
;
it
is
called
madnesse
,
and
like
the
cracking
of
thorns
:
laughing
is
threatned
to
end
in
sorrow
,
and
woe
is
denounced
to
those
that
laugh
;
but
a
blessing
to
the
mourners
.
As
for
the
priority
of
the
heart
above
the
brain
,
whereof
the
Doctor
speaks
here
,
I
have
already
proved
out
of
Aristotle
,
and
it
is
plain
that
in
the
Scripture
it
is
of
greater
account
then
the
brain
,
because
this
is
never
mentioned
,
but
still
the
heart
,
let
Physitians
say
what
they
wil
for
the
brains
principality
.
IV.
That
Fluctus
decumanus
,
or
the
tenth
wave
,
is
greater
or
more
dangerous
then
any
other
,
&c.
is
evidently
false
.
Here
the
Doctor
troubles
himself
to
no
purpose
,
in
refuting
the
greatnesse
of
the
tenth
wave
,
and
tenth
egge
:
For
the
tenth
of
any
thing
was
not
counted
the
greatest
,
but
the
greatest
of
any
things
was
called
by
the
name
of
Tenth
;
because
that
is
the
first
perfect
number
,
as
consisting
of
1
,
2
,
3
and
4.
It
was
also
held
a
sacred
number
;
therefore
the
tenth
of
spoils
was
dedicated
to
Hercules
,
and
from
him
called
Herculan
,
the
tenth
of
fruits
was
paid
by
the
Corinthians
to
Cyphelus
their
King
,
by
Cyrus
to
Iupiter
,
by
the
Arabians
to
Sabis
,
and
long
before
by
Abraham
and
Iacob
to
the
true
God
.
When
there
was
yet
no
positive
law
,
but
the
law
of
Nature
.
In
the
number
then
of
Ten
,
the
Ancients
conceived
there
was
perfection
and
excellencie
:
For
Nature
perfects
man
,
and
brings
him
into
the
world
the
tenth
moneth
;
she
hath
parted
his
hands
into
ten
fingers
,
his
feet
into
ten
toes
:
she
hath
given
him
ten
passages
for
evacuation
,
in
three
ten
dayes
the
male
child
is
formed
in
the
womb
,
in
foure
ten
dayes
the
female
:
there
be
ten
Heavens
;
they
made
up
their
musick
of
ten
strings
,
their
year
of
ten
moneths
,
Apollo
with
the
nine
Muses
made
up
the
full
consort
,
they
used
to
drink
but
ten
times
in
their
Feasts
,
the
womans
Dowry
anciently
was
ten
Sestertia
at
least
;
and
the
greatest
ordinarily
decies
Sestertium
,
that
is
ten
hundred
thousand
pounds
,
of
our
money
7812.
l.
10.
s.
Many
other
observations
may
be
made
of
this
number
;
therefore
any
thing
that
was
greater
then
another
,
was
called
Decumanum
.
Porta
decumana
was
the
great
gate
of
the
Camp
.
Limes
decumanus
in
grounds
,
was
from
East
to
West
;
decumana
pyra
in
Pliny
,
are
great
Pears
;
Decumatio
was
the
calling
forth
of
every
tenth
delinquent
in
an
Army
for
punishment
:
And
Lipsius
thinks
that
from
them
the
great
gate
of
the
Camp
out
of
which
they
went
,
was
called
Decumana
.
This
number
also
of
Ten
is
musical
in
Scripture
,
as
may
be
seen
in
divers
passages
thereof
.
Now
whereas
he
saith
,
That
the
Greeks
expresse
the
greatest
wave
by
the
number
of
three
,
as
their
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
shewes
.
This
he
hath
from
Erasm
us
in
his
Adagies
:
but
I
think
the
word
is
not
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
three
,
but
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
fear
;
so
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
the
third
wave
,
but
the
most
terrible
&
greatest
wave
.
Hence
the
Latin
Decumanus
should
be
rendred
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
CHAP.
XVI
.
1.
Epicurus
,
a
wicked
and
wanton
man
,
impious
in
his
opinions
.
Seneca's
judgement
of
him
.
2.
Twelve
of
his
impious
and
absurd
opinions
rehearsed
.
THe
Doctor
is
very
prodigall
of
his
pitie
,
when
he
cries
out
,
Who
can
but
pitie
the
vertuous
Epicurus
,
who
is
commonly
conceived
to
place
his
chiefe
felicity
in
pleasure
and
sensual
delights
,
&c.
But
these
pleasures
were
of
the
mind
,
not
of
the
body
.
Gassendus
indeed
hath
taken
much
needlesse
pains
to
vindicate
Epicurus
from
his
errors
and
impiety
;
but
in
this
he
washeth
a
Brick
,
or
Blackmore
:
his
chiefe
supporter
is
Diogenes
Laertius
,
an
obscure
Authour
in
former
times
:
for
no
ancient
Writer
speaks
of
him
;
and
he
cites
more
Philosophers
then
(
it's
thought
)
he
ever
read
.
This
Laertius
lived
450.
years
after
Epicurus
,
that
is
,
in
the
time
of
Antonius
pius
,
about
150.
years
after
Christ
;
whereas
Epicurus
lived
almost
300.
years
before
our
Saviour
.
Now
how
he
should
come
to
know
more
of
Epicurus
then
those
Philosophers
who
were
contemporary
with
him
,
even
his
own
disciples
,
who
writ
the
life
and
doctrine
of
that
wanton
garden
Philosopher
;
is
a
thing
to
be
questioned
,
and
to
indifferent
men
improbable
:
For
whatsoever
Gassendus
out
of
this
Laertius
,
writes
of
his
commendations
,
yet
we
find
in
the
writings
of
ancient
Philosophers
among
the
Gentiles
,
and
primitive
Doctors
among
the
Christians
,
that
he
was
a
man
lewd
in
his
conversation
,
and
monstrous
in
his
opinions
;
so
that
ever
since
he
opened
his
Schoole
till
this
day
,
a
wanton
Atheist
is
called
an
Epicure
.
Sine
vano
publica
fama
.
Sure
there
could
not
be
so
much
smoke
without
some
fire
;
and
to
say
that
his
contemporary
Philosophers
,
chiefly
the
Stoicks
,
should
out
of
malice
write
untruths
of
him
,
is
very
improbable
:
For
to
what
end
should
they
doe
so
?
And
why
more
against
him
then
any
other
?
Besides
,
if
he
was
innocent
,
why
did
he
not
vindicate
his
own
reputation
by
writing
?
Why
did
not
his
Scholars
stand
up
in
his
defence
,
how
came
it
that
in
almost
five
hundred
years
he
was
branded
by
the
tongues
and
pens
of
all
men
,
and
no
man
all
that
while
stood
up
to
cleare
his
reputation
,
till
Diogines
Laertius
produced
three
of
his
Epistles
,
which
wise
men
may
think
to
be
fictitious
;
and
the
rather
because
they
contradict
what
his
own
Scholars
,
and
ancient
Philosophers
have
recorded
of
him
.
For
Timecrates
his
beloved
Disciple
,
and
one
whom
he
made
one
of
the
Executors
of
his
last
will
,
writes
,
that
with
excesse
of
eating
and
drinking
he
used
to
vomit
twice
a
day
.
And
Laertius
himself
is
forced
to
confesse
,
that
he
killed
himselfe
in
the
Bath
with
drinking
too
much
sweet
wine
,
and
so
he
shewed
himselfe
to
be
Epicurus
indeed
.
He
was
so
decrepid
the
later
part
of
his
life
,
that
for
many
yeares
together
he
could
not
rise
out
of
his
chaire
,
he
had
so
enervated
his
body
with
pleasures
,
wherein
he
placed
his
felicity
.
Is
this
the
Doctors
vertuous
Epicurus
,
who
spent
every
day
a
Mina
,
which
was
an
hundred
Drachma's
,
that
is
,
3.
l.
2.
s.
6.
d.
every
Drachma
being
7.
d.
ob
.
I
confesse
onely
Seneca
among
the
Stoicks
speaks
favourably
of
Epicurus
his
opinion
concerning
pleasure
,
as
if
he
meant
of
mentall
delights
(
lib.
1.
de
vit.
beat
.
)
yet
withall
checks
him
,
shewing
that
his
commending
of
pleasure
was
pernitious
,
because
voluptuous
men
upon
this
took
occasion
to
hide
their
luxury
in
the
bosome
of
Philosophy
,
and
to
cover
their
wantonnesse
with
the
patrociny
and
mantle
of
pleasure
:
Therefore
elsewhere
he
calls
him
,
The
Master
of
pleasure
,
and
one
who
too
much
yeelded
to
the
delights
of
the
body
.
Seneca
therefore
by
speaking
favourably
of
Epicurus
,
would
keep
off
voluptuous
men
from
making
him
their
patron
of
sensual
pleasures
;
and
was
loath
that
the
sacred
name
of
Philosophy
should
be
bespattered
by
such
an
impious
professor
:
His
intention
in
this
was
good
,
but
yet
truth
should
take
place
.
Neither
doth
the
honour
of
a
holy
profession
depend
upon
the
quality
of
the
professor
;
though
wicked
Iudas
was
an
execrable
Apostle
,
yet
the
Apostolicall
function
is
sacred
.
But
perhaps
it
may
be
objected
,
That
Epicurus
did
oftentimes
use
to
fast
,
and
content
himself
with
bread
and
water
.
I
answer
,
That
there
is
a
pleasure
sometimes
in
fasting
,
as
well
as
in
feasting
:
the
nature
of
man
delights
in
change
;
if
it
were
not
for
abstinence
sometimes
,
we
should
not
know
the
delight
of
fulnesse
;
darknesse
commends
the
pleasure
of
light
,
and
Winter
adds
to
the
delights
of
Summer
.
There
is
a
wearisomnesse
in
continuall
feasting
,
which
takes
away
pleasure
.
therefore
Epicurus
to
maintain
an
alternate
vicissitude
of
delights
,
would
interchangeably
fast
and
feast
.
But
his
abstinence
was
to
increase
the
pleasure
of
his
intemperance
;
and
his
intemperance
was
to
add
delight
to
his
abstinence
.
Beside
that
,
he
was
necessitated
somtimes
to
fast
for
his
healths
sake
,
and
enjoyment
of
a
long
life
,
which
could
not
consist
in
continuall
surfeiting
.
Seneca
(
in
Epistol.
)
also
reproves
Epicurus
for
his
inconstancy
in
saying
,
That
vertue
is
never
without
pleasure
;
and
yet
affirms
that
it
is
not
the
vertue
but
the
pleasure
that
makes
a
man
happy
.
A
foolish
distinction
saith
he
:
For
if
Vertue
be
never
without
that
which
makes
a
man
blessed
,
then
vertue
it selfe
is
sufficient
to
beatitude
,
and
that
perfectly
;
for
otherwise
an
imperfect
felicity
is
infelicity
.
Again
,
in
his
Book
of
Benefits
he
tells
Epicurus
,
That
vertue
is
to
be
desired
for
its
selfe
,
not
for
its
pleasure
,
which
he
proves
out
of
his
own
Doctrine
of
God
:
though
he
hath
disarmed
him
of
all
power
,
excluded
him
from
all
commerce
and
care
of
Man
,
yet
he
worships
him
for
his
greatnesse
and
goodnesse
,
though
he
have
no
benefit
by
him
,
nor
is
afraid
of
any
hurt
from
him
.
Again
,
he
commends
many
of
Epicurus
his
sayings
,
not
because
they
were
his
,
but
because
they
were
common
Principles
and
Tenents
used
by
him
,
Non
quia
Epicuri
voces
,
sed
quia
publicae
.
Another
reason
he
gives
,
because
some
sayings
are
rare
and
unexpected
out
of
his
mouth
,
whose
doctrine
and
practice
was
so
lascivious
:
and
therefore
he
commends
his
sayings
more
then
his
actions
:
he
says
he
was
fortis
,
sed
manuleatus
,
a
brave
man
,
but
withal
debauched
and
effeminate
;
brave
in
his
sayings
,
but
debauched
in
practice
.
Ignava
opera
Philosopha
sententia
.
As
there
be
too
many
like
him
,
Stoicks
in
opinion
,
and
Epicureall
in
conversation
;
by
nature
saith
the
Comick
,
we
are
all
prone
to
pleasure
&
lasciviousness
,
d
labore
proclives
ad
libidinem
.
Arcesilaus
being
asked
why
so
many
of
other
Sects
revolted
to
Epicurus
,
but
none
fell
from
him
to
them
,
answered
,
That
Cocks
can
be
easily
made
Capons
,
but
Capons
could
never
become
Cocks
again
.
It
is
easie
to
become
and
turn
a
Priest
of
Cybele
,
but
not
so
easie
to
return
.
Facilis
discensus
Averni
,
sed
revocare
gradum
,
superasque
evadere
ad
auras
,
hoc
opus
hic
labor
.
Broad
is
the
way
that
leadeth
to
destruction
,
but
the
gate
to
salvation
is
narrow
,
and
sew
enter
thereat
.
Seneca
also
checks
that
Master
of
the
Revels
for
saying
,
In
contented
poverty
there
is
much
honesty
:
For
how
can
he
be
poore
that
is
content
?
It
is
content
that
maketh
rich
,
discontent
poore
.
He
plainly
bids
defiance
to
Epicurus
his
opinion
of
pleasure
,
in
his
fourth
book
of
Benefits
,
calling
his
Sect
effeminate
,
umbratick
,
trencher
Philosophers
,
making
vertue
the
hand-maid
to
pleasures
,
which
ought
to
be
the
Mistresse
,
enslaving
her
to
her
Vassals
,
which
she
ought
to
lead
,
to
command
,
to
keep
under
;
he
calls
it
a
manifest
blindnesse
in
them
to
set
the
Cart
before
the
Horse
,
to
prefer
pleasure
before
Vertue
,
to
set
that
first
which
should
be
last
:
And
not
onely
is
he
angry
for
advancing
pleasure
,
but
for
joyning
it
with
Vertue
at
all
,
which
scorns
pleasures
,
and
accounts
them
her
enemies
,
desiring
rather
the
acquaintance
and
familiarity
of
pains
and
labour
,
then
of
such
an
effeminate
happinesse
as
pleasure
.
Now
that
these
pleasures
of
Epicurus
are
not
mental
,
but
corporal
,
the
same
Seneca
(
whom
the
Doctor
cities
for
his
defence
)
makes
it
appeare
in
the
13.
Chapter
of
the
same
book
;
Your
pleasure
,
O
Epicurus
,
saith
he
,
is
to
accustome
your
tender
bodies
to
dull
idlenesse
,
to
a
sleepy
security
,
in
the
heat
to
delight
your selves
in
cold
shades
,
to
solace
your
drooping
souls
with
wanton
thoughts
,
and
to
cram
your
lasie
karkasses
with
good
meats
&
drinkes
in
your
shady
gardens
.
Any
man
therefore
may
see
that
Epicurus
his
God
was
his
belly
,
and
gormandising
his
chiefe
happinesse
.
Wherefore
Athanaeus
,
lib.
7.
shewes
,
that
he
flattered
Idomeneus
and
Metrodorus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
his
bellies
sake
.
The
same
Seneca
also
rejects
Epicurus
his
impious
opinion
of
God
,
whom
he
makes
as
idle
as
himselfe
,
sitting
in
another
world
secure
and
careless
of
humane
affaires
,
acting
nothing
at
all
,
which
is
Epicurus
his
chiefe
happinesse
,
and
taking
no
notice
of
our
injuries
and
benefits
.
If
this
were
so
(
saith
he
)
the
world
had
been
made
to
solicite
such
deafe
and
impotent
Deities
with
vowes
,
supplications
,
and
lifting
up
of
hands
:
Thou
O
Epicurus
(
saith
he
)
hast
disarmed
God
,
and
taken
from
him
all
his
darts
and
power
,
so
that
he
is
not
to
be
feared
of
any
;
thou
hast
secluded
him
from
this
world
by
a
wal
or
rampire
,
so
that
he
can
neither
see
nor
feel
what
is
acted
here
.
Hence
then
it
is
plain
,
that
Seneca
was
no
supporter
of
Epicurus
,
though
he
commends
some
of
his
moral
sentences
,
not
because
they
were
his
,
but
because
they
were
common
;
and
what
greater
commendation
is
it
for
him
to
speak
some
good
sentences
,
then
for
the
Devil
to
utter
Scripture
phrases
.
Lastly
,
Seneca's
commendations
,
(
if
any
such
be
)
of
Epicurus
,
are
of
no
great
moment
,
seeing
with
him
he
doubts
of
the
souls
immortality
;
when
he
saith
,
Illa
quae
nobis
inferos
faciunt
terribiles
fabula
est
,
&c.
Cons.
ad
Marcian
.
II.
But
that
we
may
have
a
more
full
view
of
this
swinish
Philosopher
,
whom
the
Doctor
commends
for
his
vertue
,
long
life
,
and
many
books
,
we
wil
poynt
at
some
of
his
absurd
and
impious
tenents
,
that
Gassendus
,
and
other
phantastical
heads
of
this
wanton
age
,
may
see
what
a
goodly
School
of
Philosophy
they
would
open
here
in
Christendome
.
1.
He
rejects
Logick
,
calling
it
,
as
Laertius
tells
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
superfluous
,
or
preposterous
,
whereas
it
is
the
most
usefull
of
all
human
Arts
or
Sciences
;
for
without
Logick
we
can
neither
define
,
nor
divide
,
nor
distinguish
,
we
can
neither
tel
the
essential
nor
accidental
differences
,
nor
identities
of
things
;
we
can
neither
discourse
or
reason
,
speak
or
write
methodically
,
we
can
inferre
no
conclusion
from
any
premises
,
nor
find
out
probable
and
demonstrative
arguments
for
proof
of
any
thing
,
nor
detect
the
fallacies
and
captions
that
are
in
mens
discourses
.
But
it
is
no
wonder
he
denys
the
Art
of
Reasoning
,
who
knew
not
what
●eason
was
;
for
he
confounds
it
with
the
senses
,
as
if
it
had
its
essence
and
being
in
and
from
them
.
And
in
his
Epistle
to
Phythocles
,
he
would
not
have
his
happy
men
to
meddle
with
any
knowledge
or
discipline
at
all
.
2.
He
makes
a
difference
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Universe
and
the
World
;
affirming
that
there
is
but
one
Universe
,
but
innumerable
Worlds
subject
to
continual
generation
and
corruption
;
a
position
repugnant
to
Divinity
,
Philosophy
,
sense
and
reason
.
3.
He
makes
a
certain
space
between
his
worlds
,
which
he
cals
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Tully
translates
it
intermundium
,
there
he
places
his
idle
and
carelesse
Gods
sleeping
securely
,
as
not
being
troubled
with
noyse
,
tumblings
and
clamours
of
this
tumultuous
world
.
4.
He
saith
that
the
Sun
,
Moon
and
Starres
were
made
a
part
by
themselves
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
afterward
were
palces
in
this
.
5.
He
will
have
the
just
magnitude
of
the
Sun
and
Starres
to
depend
upon
our
senses
,
and
to
be
no
bigger
then
they
seem
to
our
eye
;
so
that
the
bignesse
of
the
Sun
cannot
exceed
a
foot
.
6.
He
tels
us
that
the
Sun
every
night
perisheth
,
and
every
day
is
generated
.
7.
He
acknowledgeth
no
other
happinesse
then
what
consists
in
the
pleasure
of
tasting
,
smelling
,
seeing
,
hearing
,
feeling
,
or
venery
,
as
may
be
seen
in
Laertius
.
8.
He
makes
all
things
to
have
their
existence
not
by
providence
,
but
by
hap-hazard
of
Atoms
,
and
not
the
bodies
of
things
onely
,
but
the
reasonable
souls
of
men
also
,
which
he
makes
subject
to
uncertainty
.
9.
He
makes
all
the
Gods
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
humane
shapes
.
10.
He
reacheth
,
as
Plutarch
tels
us
,
that
there
is
no
qualities
in
things
,
but
what
the
senses
apprehend
;
so
that
the
same
wine
may
be
both
sweet
and
source
,
according
to
the
palat
that
tasts
it
;
and
hot
water
is
not
hot
but
coole
,
if
a
man
conceit
it
to
be
so
.
11.
He
makes
his
doctrine
fit
for
all
mens
humours
;
he
commends
wealth
to
the
covetous
,
discommends
it
to
the
prodigall
and
riotous
;
he
praiseth
gormondising
to
the
Glutton
,
dispraiseth
it
to
the
abstenious
:
he
tells
the
continent
venery
is
hurtful
,
but
to
the
wanton
that
it
is
delightful
and
pleasant
.
12.
He
sheweth
himself
to
be
a
prophane
Atheist
in
despising
Religion
,
making
it
a
tyrant
to
keep
men
in
aw
,
a
pernitious
device
and
a
scar-crow
to
terrifie
and
enslave
the
world
.
And
now
lest
any
might
think
that
Epicurus
is
wronged
,
and
that
these
damnable
opinions
are
fathered
upon
him
causlesly
,
I
will
not
alledge
Cicero
,
Plutarch
,
Lactantius
,
and
others
that
have
professedly
written
against
him
,
but
his
prime
Scholar
Lucretius
,
who
highly
commends
him
,
as
being
the
first
that
freed
the
World
from
the
bondage
and
slavery
of
Religion
:
His
words
are
these
:
Humana
ante
oculos
faede
quum
vita
jaceret
In
terris
oppressa
gravi
sub
relligione
,
Quae
caput
●
coeli
regionibus
ostendeba●
Horribili
super
adspectu
mortalibus
instans
:
Primum
Graius
homo
mortales
tendere
contra
,
Est
oculos
ausus
,
primusque
obsistere
contra
:
Quem
neque
fama
Deûm
,
nec
fulmina
nec
minitanti
Murmure
compressit
coelum
,
&c.
And
so
he
goes
on
,
glorying
in
the
conquest
and
victory
that
Epicurus
had
got
over
religion
,
Quare
relligio
pedibus
subjecta
vicissim
obteritur
,
nos
exaequat
victoria
coelo
.
His
other
wicked
and
absurd
opinions
,
you
may
see
mentioned
and
commended
by
the
same
Poet
through
all
his
Poem
;
so
that
the
Doctor
hath
no
reason
to
complain
that
Epicurus
is
wronged
,
and
much
lesse
cause
hath
he
to
commend
and
pity
so
prophane
and
absurd
a
Writer
,
&
to
call
him
vertuous
who
was
the
greatest
enemy
that
ever
vertue
had
.
Neither
are
his
many
Writings
,
or
long
life
,
arguments
sufficient
to
prove
him
an
honest
man
.
I
shall
not
need
spend
time
and
paper
in
refuting
the
senslesse
and
wicked
Dictates
of
Epicurus
,
being
fully
refuted
already
by
divers
eminent
Writers
,
both
Christians
and
Gentiles
.
CHAP.
XVII
.
Epicurus
his
Atomes
rejected
by
nineteen
reasons
.
BEcause
the
Doctor
speaks
oftentimes
in
his
Book
of
Epicurean
Atomes
,
which
first
were
hatched
in
the
brains
of
Leucippus
,
then
entertained
by
Democritus
,
and
by
him
recommended
to
his
Scholar
Epicurus
;
and
because
some
giddy
heads
of
this
age
loathing
wholsome
doctrine
,
desire
to
embrace
any
trash
,
like
women
troubled
with
the
Pica
,
who
preferre
ashes
,
chalk
,
coals
,
tarre
,
and
such
like
stuffe
,
to
nourishing
meats
.
I
will
propose
to
the
Readers
view
,
the
absurdities
of
this
whimsical
opinion
concerning
Atomes
,
that
they
may
see
how
little
reason
there
is
to
fil
young
brains
with
such
empty
phantosms
,
and
to
reject
Aristotles
wholsome
and
approved
Doctrine
of
Principles
.
The
inventers
of
these
Atomes
at
first
,
out
of
a
vain-glory
that
they
might
seem
singular
,
rejected
the
common
received
principles
of
naturall
Bodies
,
obtruding
on
the
World
their
idle
dreams
;
which
are
greedily
embraced
by
the
vain-glorious
wits
of
this
age
,
but
upon
what
grounds
let
us
see
:
1.
Either
many
bodies
are
made
up
of
one
atome
,
or
one
body
of
many
atomes
.
But
neither
are
true
;
not
the
first
,
because
an
atome
is
indivisible
;
not
the
second
,
because
they
cannot
unite
together
in
respect
of
vacuity
in
which
they
are
distant
from
each
other
.
2.
It
is
a
maxime
among
them
(
saith
Aristotle
)
That
there
is
no
passibility
but
by
the
means
of
vacuity
.
Now
atomes
have
no
vacuity
in
them
,
because
they
make
them
solid
,
therefore
they
are
not
subject
to
passibility
;
it
will
follow
then
,
that
where
there
is
no
passion
,
there
can
be
no
action
;
for
passion
is
the
reception
of
action
,
and
therefore
where
no
patient
is
,
there
no
agent
can
be
,
because
that
is
wanting
on
which
the
agent
should
act
.
Hence
it
will
follow
,
that
where
there
is
no
action
and
passion
,
there
can
be
no
generation
.
3.
There
can
be
no
action
where
there
is
no
contrariety
;
but
contrary
qualities
are
not
in
atomes
:
for
Leucippus
(
as
Aristotle
saith
)
placed
heat
in
them
,
but
not
cold
;
hardnesse
,
but
not
softnesse
;
gravity
,
but
not
levity
.
4.
These
Atomists
contradict
themselves
:
for
they
hold
their
atomes
impassible
,
and
yet
place
in
them
degrees
of
qualities
,
making
some
heavier
then
others
;
by
which
it
will
follow
,
that
some
atomes
are
hotter
then
others
,
and
consequently
they
cannot
act
one
upon
another
:
For
the
greater
heat
acts
upon
the
lesser
,
as
the
stronger
upon
the
weaker
.
5.
If
compounded
bodies
are
made
up
of
atomes
,
then
the
qualities
which
are
in
these
bodies
,
were
first
in
the
atomes
,
or
were
not
;
if
not
,
whence
have
compounded
bodies
their
qualities
,
being
they
are
not
in
their
principles
?
If
they
are
in
atomes
,
either
they
are
singly
,
so
that
in
each
atome
there
is
but
one
quality
,
as
frigidity
in
one
,
hardnesse
in
another
;
or
else
there
be
divers
qualities
in
one
atome
.
If
the
first
be
granted
,
then
it
will
follow
,
that
each
atome
hath
a
different
nature
from
the
other
,
and
so
no
possibility
for
reception
of
the
quality
of
another
,
and
consequently
no
action
;
if
the
second
be
granted
,
then
it
will
follow
that
atomes
are
divisible
:
for
there
must
be
one
part
for
reception
of
one
quality
,
and
another
part
for
the
other
quality
.
There
must
be
also
besides
,
integrall
parts
,
matter
and
form
,
act
and
passibility
,
which
we
call
essentiall
parts
;
so
will
it
follow
,
that
atomes
are
compounded
bodies
,
which
cannot
be
principles
.
6.
The
uniting
of
these
atomes
must
be
either
by
themselves
,
or
by
another
;
if
by
another
,
then
they
are
passible
,
which
is
repugnant
to
Democritus
;
if
by
themselves
,
then
they
are
divisible
into
parts
,
to
wit
,
into
the
parts
moving
,
and
the
parts
moved
:
For
nothing
can
move
itselfe
;
because
contrarieties
cannot
be
in
the
same
thing
secundum
idem
.
7.
They
make
some
of
the
atomes
to
be
soft
;
it
will
follow
then
,
that
some
of
them
are
passive
:
for
soft
things
are
apt
to
receive
impressions
,
and
so
to
suffer
.
8.
If
these
atomes
be
smooth
and
round
,
as
some
will
have
them
,
they
can
no
more
unite
to
make
up
a
mixt
body
,
then
so
many
small
seeds
or
grains
,
which
onely
make
up
a
body
aggregate
,
as
a
heap
of
stones
;
but
if
they
be
rough
,
cornerd
,
or
hooked
,
as
others
say
,
then
they
are
divisible
,
and
so
not
atomes
.
9.
If
there
be
innumerable
worlds
,
as
Epicurus
holds
,
and
innumerable
atomes
must
concurre
to
make
up
any
one
of
these
Worlds
,
how
many
innumerable
atomes
are
there
to
make
up
innumerable
Worlds
?
There
must
needs
be
more
atomes
then
Worlds
,
and
consequently
degrees
of
more
and
lesse
in
innumerability
and
infinity
,
then
which
nothing
can
be
more
absurd
.
10.
If
all
things
are
made
of
atomes
,
to
what
end
was
seed
given
to
vegitables
and
animals
for
procreation
?
What
needs
the
Husbandman
sow
corn
,
or
the
Gardiner
cast
his
seeds
into
the
ground
?
What
needs
he
dig
or
plow
,
plant
,
&
water
,
whereas
all
fruits
,
herbs
and
plants
,
can
be
produced
by
atomes
?
Birds
,
saith
Lactantius
,
need
not
lay
eggs
,
nor
sit
upon
them
for
procreation
,
seeing
of
atomes
both
eggs
and
bird
can
be
produced
.
11.
The
souls
and
their
faculties
are
made
of
finer
and
smaller
atomes
then
the
bodies
which
are
compounded
of
a
grosser
sort
.
It
must
then
follow
they
have
degrees
of
magnitude
,
and
consequently
divisibility
.
12.
Those
atomes
have
neither
knowledge
,
reason
,
wisdome
,
nor
counsell
,
and
yet
can
produce
by
hap-hazard
,
worlds
and
all
things
in
them
,
which
neither
Men
nor
Angels
can
effect
by
their
wisdom
.
13.
If
the
statue
or
picture
of
a
man
cannot
be
effected
,
but
by
art
,
reason
,
&
wisdom
,
what
impudency
is
it
,
saith
Lactantius
,
to
affirm
man
himselfe
by
chance
to
be
made
,
or
by
a
●emerarious
and
fortuitall
conglobation
of
atomes
.
14.
We
see
the
World
and
the
creatures
therein
governed
,
not
temerariously
,
but
by
an
admirable
providence
and
wisdome
,
how
then
can
any
imagine
these
should
be
made
by
chance
,
and
not
by
wisdome
.
▪
15.
I
would
know
whether
Towns
,
Castles
,
Temples
,
Ships
,
&
other
buildings
,
are
made
up
of
atomes
?
If
these
are
not
,
how
shall
we
believe
that
celestiall
or
sublunary
bodies
,
or
the
whole
World
should
be
made
of
them
.
16.
When
Epicurus
gives
to
his
atomes
magnitude
,
figure
and
weight
,
hee
makes
them
perfect
bodies
,
and
consequently
unapt
for
Physicall
mixtion
:
For
the
uniting
of
perfect
bodies
makes
up
an
aggregative
body
;
so
that
in
the
generation
of
bodies
there
is
no
mixtion
but
aggregation
,
which
is
ridiculous
.
17.
Hee
gives
figures
to
his
atomes
,
and
yet
makes
them
invisible
,
which
is
a
plain
Bull
and
contradiction
:
For
an
invisible
figure
is
like
an
invisible
colour
,
an
inaudible
sound
,
an
inodorable
smell
,
an
ungustible
sapor
,
an
untangible
hardnesse
.
To
make
the
senses
proper
objects
insensible
,
is
a
senslesse
toy
.
18.
He
makes
his
atomes
move
downward
in
a
straight
line
,
by
reason
of
their
gravity
;
but
fearing
lest
by
this
motion
there
would
never
be
any
concurring
of
them
for
generation
,
he
assignes
them
in
another
motion
,
which
he
calls
declination
,
and
so
to
one
simple
invisible
indivisible
body
,
he
gives
two
motions
,
but
tells
us
not
the
cause
of
this
motion
of
declination
,
which
as
Tully
saith
,
argues
his
grosse
ignorance
in
Natural
Philosophy
:
For
I
would
know
whether
this
motion
be
from
an
internal
or
external
cause
;
not
from
an
internall
,
for
there
is
no
other
internal
cause
of
the
atomes
motion
downward
,
but
gravity
,
which
cannot
produce
two
motions
;
the
cause
cannot
be
external
,
because
Epicurus
his
Gods
doe
not
move
or
work
at
all
:
Beside
that
,
his
Gods
are
also
made
of
atomes
,
as
Cicero
shews
.
19.
Most
ridiculously
did
he
invent
this
motion
of
Declination
,
lest
he
should
seem
to
deprive
man
of
his
liberty
of
will
:
For
he
thought
mans
will
must
needs
be
necessitated
,
if
those
atomes
of
which
the
soul
is
made
,
should
have
no
other
motion
but
downward
,
which
is
a
naturall
and
necessary
motion
.
And
by
the
same
means
also
he
took
away
Fate
or
providence
.
Thus
have
I
briefly
touched
the
absurdities
of
this
opinion
,
which
is
so
hugged
,
and
greedily
swallowed
without
chewing
,
by
some
unsetled
and
vain-glorious
men
,
not
regarding
the
dangerous
consequences
arising
thence
,
nor
the
impiety
of
the
Authour
,
being
both
an
Atheist
and
a
prophane
wanton
,
and
unsetled
in
his
opinions
,
saying
and
unsaying
at
his
pleasure
:
For
when
he
saw
the
envie
and
danger
he
had
brought
upon
himselfe
by
his
impious
Dictates
,
he
sweetens
them
a
little
in
effect
,
as
Tully
saith
,
denying
all
Divinity
,
and
yet
in
words
allowing
Divine
Worship
,
which
is
most
ridiculous
:
to
pray
and
praise
,
to
feare
and
love
,
to
serve
and
worship
such
Gods
as
neither
love
nor
hate
us
,
such
as
take
no
notice
of
our
good
and
evill
,
such
as
have
no
relation
to
us
,
nor
we
to
them
.
So
he
palliates
sometimes
his
swinish
pleasures
with
the
delights
of
the
mind
,
clothing
a
foul
Strumpet
with
the
habit
of
a
modest
Matron
;
whereas
by
the
delight
of
the
minde
,
he
meant
nothing
else
but
mentall
thoughts
,
or
the
delightfull
remembrance
of
his
fleshly
pleasures
,
which
we
leave
to
him
and
his
Disciples
,
Epicuri
de
grege
porcis
.
CHAP.
XVIII
.
1.
That
Chrystal
is
of
water
,
proved
,
and
the
contrary
objections
answered
:
how
it
differs
from
Ice
.
2.
The
Loadstone
moves
not
;
its
Antipathy
with
Garlick
.
Of
the
Adamant
,
Versoria
,
Amber
,
&c.
THat
Crystall
was
at
first
Water
,
then
Ice
,
and
at
last
by
extream
cold
hardned
into
a
stone
,
was
the
opinion
of
the
ancient
Philosophers
,
and
of
Scaliger
the
best
of
the
Modern
;
but
Mathiolus
,
Cardan
,
B●ētius
de
Boöte
,
and
Agricola
,
with
some
others
,
will
have
it
to
be
a
Minerall
body
,
hardned
not
by
cold
,
but
by
heat
,
or
a
Minerall
spirit
.
Of
this
opinion
is
the
Doctor
(
Book
1.
Cap.
.
)
but
his
reasons
are
not
satisfactory
:
For
first
(
saith
he
)
Minerall
spirits
resist
congelation
,
but
Ice
is
water
congealed
by
cold
.
Answ.
He
takes
this
for
granted
which
is
not
:
For
he
is
to
prove
Crystal
a
mineral
,
and
that
't
is
hardned
by
a
mineral
spirit
,
which
he
doth
not
.
Again
,
all
Minerals
resist
not
congelation
,
but
further
it
sometimes
as
he
sheweth
himselfe
of
Snow
and
Salt
by
the
fire
side
turned
into
Ice
,
and
of
water
converted
into
Ice
,
by
Salt-peter
.
Besides
,
all
minerals
are
not
hard
;
for
Quicksilver
is
not
,
nor
can
mineral
spirits
harden
their
own
bodies
or
keep
them
from
dissolving
into
liquor
,
it
is
the
external
heat
or
cold
that
doth
it
,
not
the
internal
spirit
,
as
we
see
in
Salt
,
which
dissolves
into
water
if
it
be
not
hardned
by
the
heat
of
Sun
or
fire
,
and
so
will
Ice
dissolve
into
water
,
if
the
cold
grow
remiss
or
the
heat
prevaile
.
If
then
a
Mineral
spirit
cannot
harden
its
own
body
,
how
can
it
harden
the
body
of
water
?
What
mineral
spirits
are
there
in
cold
water
to
harden
it
into
Ice
?
Spirits
are
hot
,
therfore
apter
to
dissolve
water
then
harden
it
;
but
we
see
manifestly
that
it
is
cold
and
not
spirits
which
causeth
Ice
:
the
same
cold
in
some
Caves
where
the
Sun
never
comes
,
nor
heat
,
converteth
water-drops
into
stones
,
and
the
cold
of
some
waters
metamorphise
stickes
,
leaves
and
trees
,
pieces
of
lether
,
nut-shels
,
and
such
like
stuffe
into
stones
;
why
then
may
not
cold
convert
Ice
into
a
higher
degree
of
hardnesse
,
and
prepare
it
for
reception
of
a
new
forme
,
which
gives
it
the
essence
and
name
of
Crystall
.
2.
[
A
liquation
in
Crystal
may
be
effected
,
but
not
without
some
difficulty
;
but
Ice
may
dissolve
in
any
way
of
heat
.
]
Answ.
The
difficult
melting
of
the
one
,
and
easie
liquation
of
the
other
,
wil
not
prove
that
Crystal
was
not
Ice
,
but
that
it
is
notice
.
For
as
Scaliger
saith
,
Valde
à
seipso
differt
quod
fit
,
dum
sit
,
&
cum
est
,
Ice
before
it
attains
the
hardnesse
of
a
stone
,
or
Crystall
,
is
yet
water
formally
,
and
Crystal
onely
materially
,
or
in
the
way
of
preparation
.
But
when
it
ceaseth
to
be
ice
,
it
assumes
the
form
of
crystal
,
and
wil
not
deny
its
original
,
that
it
was
once
Ice
,
which
now
is
a
stone
.
The
matter
then
of
crystal
,
is
water
,
and
it
is
made
of
Ice
,
because
it
was
water
,
by
which
●●e
it
hath
stept
up
to
the
forme
of
a
stone
.
3.
They
are
differenced
by
supernatation
,
or
floating
upon
water
,
for
crystal
will
sink
,
but
ice
will
swim
in
water
.
Answ.
It
s
no
wonder
to
see
a
stone
sink
,
and
ice
swim
;
for
crystal
when
it
was
ice
,
swimmed
,
being
now
a
stone
,
sinks
;
as
being
a
body
more
compact
,
hard
,
solid
,
and
ponderous
:
so
a
stick
will
swim
,
but
when
it
is
converted
to
a
stone
,
it
sinks
.
The
argument
therefore
is
good
thus
:
Crystal
sinks
,
Ice
swims
,
therefore
crystal
is
not
ice
;
but
it
will
not
follow
,
therfore
crystal
was
not
ice
.
4.
They
are
distinguished
in
substance
of
parts
,
and
the
accidents
thereof
,
that
is
,
in
colour
and
figure
,
for
ice
is
a
fimilary
body
,
but
the
body
of
crystal
is
mixed
,
and
containeth
in
it
sulphure
,
for
being
struck
with
steel
,
it
sends
forth
sparks
,
which
are
not
caused
by
collision
of
two
hard
bodies
,
but
they
are
inflamable
effluences
discharged
from
the
bodies
collided
;
for
a
steel
and
flint
being
both
met
,
will
not
readily
strike
fire
.
Answ.
Crystal
is
not
so
much
distinguished
either
in
substance
or
accidents
,
from
ice
,
as
a
chick
is
from
an
egge
,
and
yet
the
chick
was
an
egg
.
What
wonder
is
it
,
if
crystal
having
received
a
new
form
,
be
distinguished
from
ice
,
whereas
we
see
greater
distinctions
daily
in
our
own
nutrition
,
our
bloud
,
flesh
,
and
bones
,
have
neither
the
colour
,
figure
,
or
substance
of
corn
,
fruits
,
hearbs
,
roots
,
and
other
meats
we
feed
upon
.
In
the
same
rose-leaf
there
be
distinct
qualities
and
operations
,
one
part
being
restringent
,
the
other
laxative
;
the
same
Rhubarb
as
it
is
differently
prepared
,
differently
worketh
,
one
way
by
loosning
,
another
way
by
binding
the
belly
.
Let
us
not
deny
that
distinction
to
a
natural
,
which
we
give
to
an
artificial
preparation
;
there
are
distinct
colours
in
one
and
the
same
leaf
of
a
gillyflower
,
or
tulip
.
Again
,
when
he
saith
,
That
Ice
is
a
similary
body
,
but
Crystal
is
mixed
;
Here
is
no
opposition
,
for
similary
and
dissimilary
,
are
opposite
▪
not
similary
and
mixed
,
for
a
similary
body
may
be
mixed
;
so
is
flesh
,
so
is
bloud
,
so
is
ice
,
except
he
will
make
it
a
pure
element
.
And
when
he
saith
,
Crystal
containeth
sulphure
in
it
;
This
is
very
unlikely
,
for
sulphure
is
hot
and
inflamable
,
it
is
also
viscous
and
fat
,
it
is
of
a
piercing
quality
and
of
an
ungrateful
smel
,
none
of
which
qualities
we
finde
in
crystal
.
In
fiery
mountains
there
is
most
sulphure
,
in
snowy
mountains
,
most
crystal
;
but
his
reason
to
prove
there
is
sulphure
in
crystal
,
is
invalid
,
because
saith
he
,
being
struck
with
steel
,
it
sends
forth
sparks
;
by
this
reason
he
may
prove
there
is
sulphure
in
every
hard
thing
,
even
in
wood
and
sticks
,
for
by
attrition
,
or
any
other
violent
motion
,
they
are
inslamable
,
as
the
Americans
know
,
who
use
no
other
way
to
kindle
their
fires
,
but
the
attrition
of
sticks
.
Arrows
will
burn
in
the
air
,
their
Lead
will
melt
,
bels
,
mil-stones
,
and
cart-wheels
,
will
grow
extream
hot
with
motion
,
and
so
wil
water
;
is
there
sulphure
in
all
these
?
And
here
he
contradicts
himself
,
when
he
saith
,
That
the
sparks
are
not
sent
forth
by
collision
of
two
hard
bodies
,
but
they
are
inflamable
effluences
discharged
from
the
bodies
collided
.
I
would
know
how
these
effluences
can
be
discharged
,
if
the
bodies
be
not
collided
,
and
how
they
can
bee
collided
without
collision
.
These
sparks
then
are
doubtlesse
the
accension
of
the
aire
,
and
aerial
parts
of
these
hard
bodies
,
by
motion
and
collision
,
being
no
way
hindered
by
wetting
the
Steele
and
Flint
,
for
I
have
tried
the
contrary
by
wetting
both
,
and
yet
the
Sparks
fly
out
as
readily
,
as
if
both
had
been
dried
;
so
they
will
out
of
Flints
taken
out
of
Rivers
,
where
they
have
been
perpetually
moist
,
so
that
the
sparks
are
not
quenched
at
their
eruption
,
because
the
air
is
not
wet
,
though
the
Steel
and
Flint
be
.
5.
They
are
(
saith
he
)
differenced
in
the
places
of
their
generation
▪
For
Crystall
is
found
in
Regions
where
Ice
is
seldom
seen
Answ.
It
is
sufficient
that
in
those
Regions
where
Crystall
is
found
,
Ice
is
sometimes
seen
;
and
as
Ice
is
there
but
seldome
seen
,
so
Crystal
is
there
but
seldome
found
:
The
best
and
greatest
quantities
are
found
in
cold
and
snowy
Countries
.
Again
,
though
in
those
hotter
Countries
the
air
above
is
warm
,
yet
in
the
bowels
of
the
earth
it
is
as
cold
,
or
rather
colder
,
then
elsewhere
by
antiperistasis
;
and
that
is
sufficient
to
prove
Crystal
may
be
there
generated
.
6.
They
have
contrary
qualities
elementall
;
and
uses
medicinall
.
Answ.
It
is
true
,
Ice
is
moist
,
and
Crystall
dry
:
so
water
is
moist
,
and
salt
is
dry
;
will
it
therefore
follow
,
that
salt
is
not
generated
of
water
?
Allum
,
Salt-peter
,
Vitriol
,
are
all
hard
and
dry
,
so
are
the
bones
in
our
flesh
,
the
teeth
in
our
gums
,
the
stones
in
fruits
,
yet
all
are
begot
of
soft
and
moist
materials
.
As
for
their
contrary
medicinall
uses
,
I
question
not
,
whereas
there
are
in
one
and
the
same
simple
(
as
I
shewed
but
now
)
contrary
effects
.
II.
In
the
2
,
3
,
and
4
Chapters
of
the
second
book
,
the
Doctor
hath
divers
pretty
and
pleasant
Discourses
of
the
Loadstone
and
Amber
,
yet
to
some
passages
I
cannot
assent
;
as
1.
when
he
saith
,
There
is
coition
,
syndrome
,
and
concourse
of
the
Load-stone
and
Iron
to
each
other
;
For
I
doe
not
think
that
the
stone
is
moved
at
all
to
the
Iron
,
for
every
naturall
motion
hath
its
reason
and
end
;
the
end
of
attraction
in
animals
and
vegitables
is
for
aliment
:
the
motion
o●
stones
and
other
heavy
bodies
downward
,
is
to
enjoy
their
Matrix
,
or
Center
:
but
no
end
can
be
assigned
why
the
Loadstone
should
draw
or
move
towards
the
Iron
▪
the
motion
therefore
is
in
the
Iron
,
and
other
metals
,
which
are
moved
to
the
Loadstone
,
as
to
their
Matrix
,
saith
Scaliger
;
therefore
it
is
no
more
wonder
for
Iron
to
move
to
the
Loadstone
,
then
to
move
downwards
,
the
end
and
efficient
cause
being
the
same
in
both
motions
,
to
wit
,
the
enjoyment
of
their
proper
place
or
matrix
.
2.
Whereas
the
ancients
held
that
garlick
hindred
the
attaction
of
the
Loadstone
,
he
contradicts
this
by
experience
;
but
I
cannot
think
the
ancient
Sages
would
write
so
confidently
of
that
which
they
had
no
▪
experience
of
,
being
a
thing
so
obvious
and
easie
to
try
;
therefore
I
suppose
they
had
a
stronger
kind
of
garlick
,
then
is
with
us
,
which
made
Horace
write
so
invectively
against
it
,
calling
it
poison
and
worse
then
hemlock
.
3.
He
denies
the
vertue
of
the
Adamant
in
hindring
the
Loadstones
attraction
,
which
the
Ancients
affirm
.
It
seems
our
diamonds
have
not
this
vertue
,
but
this
is
no
sufficient
reason
to
deny
the
vertue
of
the
Adamant
,
for
though
our
diamond
be
a
kind
of
Adamant
,
yet
it
is
not
that
kind
which
the
Ancients
speak
of
;
for
Pliny
reckoneth
six
kinds
of
Adamants
.
4.
He
takes
Versoria
in
Plautus
,
with
Turnebus
,
for
the
rope
that
turns
about
the
ship
;
but
if
versoria
there
signifies
a
rope
,
it
must
be
false
Latine
,
for
funis
must
be
understood
,
therefore
Plautus
would
rather
have
said
versorius
;
but
I
rather
take
it
with
Ioseph
Scaliger
,
upon
Manilius
,
and
with
Pineda
,
for
a
turning
back
and
taking
the
contrary
way
:
so
that
it
is
an
adjective
,
and
via
is
to
be
understood
;
the
same
phrase
Plautus
useth
in
Trinummi
,
when
Stasimus
bids
Charmides
return
to
his
master
,
cape
versoriam
recipe
te
ad
herum
;
or
else
versoria
is
taken
for
the
helm
by
which
the
ship
is
turned
about
.
5.
He
will
not
have
amber
a
vegitable
,
but
a
mineral
concretion
,
as
is
delivered
by
Boetius
.
Answ.
Boetius
delivers
,
that
there
are
three
sorts
of
Amber
,
to
wit
,
minerals
,
animals
,
and
vegitables
,
the
first
is
begot
of
a
bituminous
exhalation
or
oil
;
the
second
of
the
fat
of
animals
,
the
third
of
the
gum
of
trees
;
he
tels
us
also
that
because
oftentimes
in
Amber
are
found
spiders
,
flies
,
and
other
insects
,
with
pieces
of
sticks
and
straws
,
which
the
gum
falling
from
the
trees
,
might
lick
up
,
or
involve
.
That
all
Amber
is
vegitable
,
and
the
juice
of
trees
,
even
that
which
is
gathered
in
the
sea
,
because
saith
he
,
much
land
hath
been
drowned
by
the
sea
,
and
gained
from
the
sea
again
,
as
he
shews
of
the
Netherlands
.
Cardan
denies
not
but
all
Amber
is
the
juice
of
trees
,
yet
made
bituminous
by
the
heat
of
the
sea
;
and
Salmuth
upon
Pancerol
,
tels
us
,
that
the
Ancients
called
that
only
Amber
,
which
distilled
from
the
trees
,
whence
Saint
Ambrose
cals
it
the
tears
of
the
shrub
;
therefore
though
it
be
th●ckned
by
heat
or
cold
,
or
the
sea-water
,
it
is
not
therefore
to
be
called
a
Minerall
,
but
a
Vegitable
,
as
having
its
originall
and
essence
from
Vegitables
.
Scaliger
writes
,
That
there
is
a
kind
of
black
Amber
gathered
in
those
Seas
where
there
is
greatest
store
of
Whales
;
and
therefore
Amber
is
called
Whale
by
the
inhabitants
of
Morocco
and
Fez
,
as
believing
that
it
is
a
substance
proceeding
from
the
Whale
:
But
whether
it
be
true
Amber
,
may
be
doubted
,
and
I
do
not
find
that
among
the
Ancients
Succinum
signified
any
thing
else
,
but
the
Gum
of
Trees
,
concrete
into
a
solid
substance
,
and
of
this
mind
is
Petrus
Bellonius
,
in
his
Observations
.
CHAP.
XIX
.
1.
The
Navigation
of
the
Ancients
by
the
stars
:
they
knew
not
the
compass
.
2.
Goats
bloud
softneth
the
Adamant
.
Gold
loseth
its
vertue
and
gravity
with
its
substance
.
Iron
may
grow
hot
with
motion
.
Coral
is
soft
under
water
,
and
hardned
by
the
air
.
Viscum
or
Missletoe
,
how
it
grows
.
The
shade
of
the
Ash-tree
,
pernicious
to
Serpents
.
IT
is
not
probable
(
saith
the
Doctor
)
That
the
long
and
sundry
voyages
of
elder
times
,
were
performed
by
the
help
of
Starres
.
It
is
so
farre
from
being
improbable
,
that
there
was
a
necessity
they
should
be
directed
by
the
Starres
,
wanting
the
use
of
the
Compasse
;
therefore
Palinurus
in
the
Prince
of
Poets
,
is
still
described
observing
the
starres
in
his
Navigation
,
Sydera
cuncta
notat
tacito
labentia
coelo
,
AEneid
.
3.
And
,
Oc●losque
sub
astra
tenebat
,
AEneid
.
5.
And
in
his
Georgicks
,
he
sheweth
,
That
the
Sea-men
were
the
first
that
made
use
of
the
starres
,
and
gave
them
names
,
Novita
tum
stellis
numeros
&
nomina
fecit
,
Pleiades
,
Hiados
,
clarumque
Lycaonis
Arcton
.
So
Seneca
sheweth
,
That
before
Navigation
,
there
was
no
use
of
Astronomy
,
Nondum
quisquam
sidera
norat
.
And
Flaccus
tells
us
,
That
Typhis
directed
his
course
altogether
by
the
starres
.
Pervigil
Arcadeo
Typhis
pendebat
ab
astro
:
Agniades
Foelix
stellis
qui
segnibus
usus
.
So
Hora●e
wisheth
,
That
Venus
,
Castor
,
and
Pollux
,
those
cleare
starres
,
might
direct
the
ship
in
which
Virgil
was
,
Sic
te
diva
potens
Cypri
,
&c.
The
lesser
Beare
,
called
Arctophylax
by
the
Grecians
,
and
Cynosura
,
or
dogs
tail
;
and
by
some
Phoenice
,
was
altogether
observed
by
the
Sidonians
,
or
Phoenicians
,
the
first
and
●lliefest
Navigators
we
read
of
,
the
greater
hare
called
Helice
,
directed
the
Graecians
in
their
Navigation
.
The
grounds
and
rudiments
of
this
art
was
first
laid
by
Noah
,
afterward
his
posterity
perfected
it
by
industry
and
observation
,
marking
how
●ishes
did
swim
,
and
birds
●lie
,
ruling
their
motion
with
their
rails
,
and
furthering
it
with
their
wings
and
finns
,
whence
we
have
the
use
of
Helms
and
Oars
,
or
sails
;
therefore
in
Hebrew
triim
signifieth
both
a
bird
and
ship
,
and
in
Latin
n
put
to
avis
,
makes
navis
.
The
perfection
of
this
art
is
now
in
this
last
age
attained
to
by
means
of
the
compass
unknown
to
the
Ancients
whose
Navigation
was
along
the
Coast
,
as
we
know
by
the
voiages
of
AEnaeas
and
Paul
,
who
for
want
of
the
compass
durst
not
venture
into
the
Ocean
,
as
we
do
.
In
the
voiage
of
Ionas
,
and
others
,
we
find
they
used
Oars
most
commonly
;
by
the
Navigation
of
Paul
,
we
●earn
that
sounding
the
coast
was
much
used
;
yet
we
read
that
the
Ancients
sailed
in
the
Ocean
:
but
by
this
word
we
must
understand
the
Mediteranean
sea
,
called
by
the
Psalmist
the
great
and
wide
sea
,
and
by
Virgil
,
mare
magnum
,
AEn
.
5.
or
else
the
skirts
and
brim
of
the
Ocean
;
for
they
knew
no
other
Navigation
,
then
along
the
coast
,
as
we
see
by
the
voiage
of
Hanno
,
from
Calez
to
Arabia
,
and
of
Eudoxus
from
the
bay
of
Arabia
to
Calez
,
and
the
Fleet
of
Augustus
which
sailed
Northward
;
for
they
neither
durst
,
nor
could
with
safety
venture
too
far
into
the
Ocean
,
without
the
compasse
,
the
want
of
which
,
made
Sol●mons
ships
spend
three
years
in
their
voiage
,
which
might
have
been
effected
in
three
moneths
;
they
entred
also
into
most
Creeks
and
Harbors
by
the
way
,
to
finde
out
●arities
for
Solomon
:
This
admirable
sea-guide
was
found
out
by
one
Flavius
at
Melphis
,
in
the
kingdome
of
Naples
,
above
three
hundred
years
ago
,
as
Blondus
,
Pancer●l
,
and
others
affirm
.
Pli●y
speaketh
of
the
Magnes
,
or
loadstone
,
but
makes
no
mention
of
this
vertue
to
turn
the
iron
touched
therewith
to
the
pole
,
nor
in
reciting
the
instruments
of
Navigation
,
doth
he
speak
a
word
of
this
.
In
no
ancient
Writer
do
we
find
this
vertue
mentioned
,
nor
so
much
as
a
name
for
it
in
Hebrew
,
Greek
,
or
Latin
,
neither
do
they
mention
the
touching
of
their
sun-dials
with
it
;
besides
,
Pliny
saith
,
the
Islanders
of
Tapro●an
or
Sumatra
,
because
they
cannot
see
the
North
,
carry
with
them
in
their
ships
certain
small
birds
,
which
being
let
loose
,
by
naturall
instinct
fly
to
the
Land
,
whether
the
Mariners
direct
their
course
after
these
guides
;
this
sheweth
they
were
ignorant
of
the
compa●s
,
as
Acosta
,
Gomara
,
Pancerol
,
Salmuth
,
and
others
do
prove
.
The
Phoenicians
and
Sidonians
were
anciently
the
expertest
Navigators
of
the
world
,
yet
we
find
not
that
they
had
any
knowledge
of
the
compass
:
the
Carthagineans
indeed
by
sea
viewed
all
the
coast
of
Mauritania
,
yet
they
kept
close
by
the
shore
;
and
though
ingenious
men
did
live
in
old
times
,
and
were
inventors
of
many
rarities
,
yet
some
things
they
have
left
for
posterity
to
finde
,
whereof
they
were
ignorant
,
as
Clocks
,
Gun●
,
Printing
,
&c.
therefore
the
reasons
of
Lemnius
are
weak
,
who
thinks
the
Ancients
knew
the
compass
,
and
no
less
infirm
is
●he
argument
of
Pineda
,
taken
from
Solomons
knowledge
of
all
things
;
for
this
word
(
all
)
in
Scripture
,
is
taken
for
many
,
and
many
is
taken
for
all
:
So
Christ
cured
all
diseases
,
in
S.
Matthew
,
that
is
,
many
;
so
all
of
those
that
sleep
in
the
dust
of
the
earth
,
saith
Daniel
,
shall
arise
,
that
is
,
many
.
Solomon
then
knew
all
things
,
that
is
,
most
things
and
more
then
other
men
;
but
I
do
not
think
he
knew
the
compasse
or
all
the
species
of
animals
,
vegitables
,
minerals
,
people
and
places
,
that
are
found
at
this
day
in
America
,
nor
all
the
arts
invented
since
,
nor
all
the
supernaturall
works
of
God
.
His
chief
knowledge
was
politicall
,
for
government
;
he
knew
not
the
future
contingencies
,
nor
all
the
secrets
in
the
earth
and
seas
;
if
he
knew
the
polar
verticity
of
the
Loadstone
,
then
Adam
also
knew
it
,
for
his
knowledge
far
exceeded
Solomons
,
he
gave
names
to
all
the
creatures
according
to
their
natures
;
he
lived
930.
years
,
a
fair
time
to
get
experience
;
yet
though
Adam
knew
this
,
it
will
not
follow
that
the
compass
was
used
in
his
time
,
or
in
Sol●mons
either
,
who
knew
that
Copper
and
Brass
did
sound
well
,
yet
Bels
of
Copper
were
not
used
in
his
time
;
and
whereas
Pineda
saith
,
that
God
would
not
have
so
useful
a
thing
as
the
compass
,
hid
from
man
so
long
.
I
answer
,
that
Printing
is
no
less
useful
,
which
was
not
known
till
of
late
.
What
was
more
usefull
then
the
Preaching
of
the
Gospel
,
and
Incarnation
of
Christ
,
and
yet
hid
many
thousand
years
from
the
world
?
God
hath
his
own
times
to
bestow
his
gifts
on
men
;
●or
that
fable
of
ships
built
without
ir●n
,
for
fear
they
should
be
staied
in
the
failing
by
the
great
store
of
Loadstones
neer
Calicut
,
is
ridiculous
;
for
our
Europaean
ships
are
continually
tratficking
that
way
,
and
they
perceive
no
such
things
.
To
conclude
then
,
ships
of
old
were
guided
,
being
out
of
sight
of
Land
,
not
by
the
compasse
,
but
partly
by
the
Tides
,
partly
by
the
Windes
,
and
partly
by
the
Stars
,
and
Sea-birds
;
and
when
all
these
failed
,
they
wandred
up
and
down
,
not
knowing
where
they
were
,
as
we
see
in
AEnaeas
his
Navigation
,
caecis
erramus
in
undis
,
nec
meminisse
viae
media
Palinurus
in
unda
;
the
like
we
may
read
in
Saint
Paules
vojage
.
II.
The
Ancients
held
that
Goats
bloud
could
soften
the
Adamant
,
and
yet
resist
the
hardest
hammers
;
this
is
denied
by
the
Doctor
(
2
Book
c.
5
,
6
,
7.
)
and
his
Lapidaries
:
but
their
argument
is
not
Logical
;
our
Diamonds
are
not
softned
by
Goats
bloud
,
but
are
mastered
by
hammers
;
therefore
the
Ancients
Adamants
were
such
.
All
Adamants
are
not
of
the
same
kind
,
for
Pliny
as
we
have
already
said
,
reckoneth
six
sorts
of
them
;
and
I
think
it
is
no
greater
wonder
for
bloud
to
soften
a
stone
,
then
for
water
to
harden
a
piece
of
Leather
,
or
a
stick
into
a
stone
.
2.
He
saith
,
[
that
though
the
substance
of
Gold
be
not
sensibly
immuted
,
or
its
gravity
at
all
decreased
,
yet
from
thence
vertue
may
proceed
;
for
a
body
may
emit
vertue
without
abatement
of
weight
,
as
is
evident
in
the
Loadstone
.
]
Answ.
An
accident
without
a
miracle
,
if
it
be
the
same
numerically
,
cannot
pass
without
the
substance
in
which
it
is
inherent
,
nor
can
the
substance
be
diminished
but
the
gravity
must
also
be
abated
.
Therefore
if
Gold
in
the
Patients
body
loseth
nothing
of
its
substance
and
gravity
,
it
loseth
no
part
of
its
vertue
:
if
the
loss
be
insensible
,
the
vertue
communicated
to
the
patient
i●
insensible
also
;
and
so
he
that
swallows
gold
receives
no
good
by
it
:
For
where
there
is
a
cure
,
there
must
be
a
sense
and
feeling
of
the
cure
.
As
for
the
Loadstone
,
if
it
imparts
its
vertue
,
it
parts
also
with
its
substance
,
but
in
so
small
a
quantity
that
its
scarce
perceptible
;
but
the
gold
ought
to
impart
much
vertue
to
cure
the
disease
,
and
consequently
much
of
its
substance
,
which
would
be
seen
by
the
weight
and
the
cure
;
but
neither
is
sensible
,
and
therefore
no
deperdition
,
but
imaginary
.
3.
He
cannot
apprehend
how
an
iron
should
grow
red
hot
by
motion
,
since
in
swinging
a
red
hot
iron
,
it
wil
grow
cold
.
Answ.
That
violent
motions
will
excite
heat
and
fire
in
hard
bodies
,
we
have
already
shewed
in
divers
examples
;
Aristotle
proves
it
by
.
the
example
of
Arrows
,
whose
Lead
will
melt
with
the
heat
and
motion
thereof
,
in
that
part
of
the
air
,
which
is
near
the
fire
(
de
coelo
,
l.
2.
c.
7.
)
Virgil
confirms
the
same
,
speaking
of
that
Arrow
which
Acestes
shot
,
that
it
took
fire
in
the
motion
.
Namque
volans
liquidis
in
nu●ibus
arsit
arundo
,
signavitque
viam
flammis
,
AEn
.
5.
but
when
he
saith
that
hot
iron
will
grow
cold
by
swinging
,
I
grant
it
,
because
that
heat
in
the
iron
is
meerly
accidental
,
and
from
an
external
principle
,
it
wants
pabulous
aliment
in
the
iron
to
maintain
it
;
therefore
no
wonder
,
if
encountring
with
the
cold
air
,
it
extinguish
:
but
take
a
bran
or
stick
of
fire
,
and
swing
it
about
,
it
will
grow
redder
,
hotter
,
and
more
fiery
,
because
there
is
not
the
bare
accident
of
heat
;
but
th●
substance
of
fire
,
which
is
anima●ed
and
quickned
by
the
motion
of
the
air
;
neither
is
it
strange
if
the
violent
motion
of
an
Arrow
in
hot
weather
,
and
in
that
part
of
the
aire
which
is
neer
the
fiery
element
,
take
fire
,
where
we
see
so
many
fiery
Meteors
ingendred
.
But
he
saith
,
that
a
bullet
shot
at
paper
or
linen
,
will
not
set
them
on
fire
;
it
may
be
so
,
because
the
bullet
is
not
hot
enough
,
having
moved
but
a
little
way
,
and
a
smal
time
;
you
cannot
in
a
long
time
make
paper
or
linen
burn
,
be
the
fi●e
never
so
hot
,
except
they
touch
the
flame
.
4.
He
will
not
believe
that
Coral
is
soft
under
water
,
and
hard
in
the
air
,
because
one
who
went
down
a
hundred
fathom
into
the
sea
,
returned
with
Coral
in
each
hand
,
affirming
it
was
as
hard
at
the
bottom
,
as
in
the
air
.
Answ.
Boetius
in
his
second
Book
of
stones
and
gems
,
c.
153.
tels
us
,
that
Coral
doth
not
harden
or
grow
stony
till
it
be
dead
;
it
seems
then
,
whilst
it
is
alive
,
its
soft
under
water
,
and
therefore
this
Diver
lighted
upon
a
dead
Coral
;
but
because
that
was
hard
,
it
will
not
follow
that
all
Coral
under
water
is
hard
,
except
all
under
water
be
dead
.
There
is
also
a
difference
between
old
and
young
plants
,
the
older
the
plant
grows
,
the
harder
it
is
;
perhaps
this
was
not
only
dead
but
also
an
old
plant
:
It
s
no
wonder
then
if
Coral
petrifie
when
taken
out
of
the
sea
,
for
then
it
dieth
being
separated
from
its
matrix
and
element
,
in
which
it
had
life
and
veg●tation
;
and
it
seems
by
the
same
Boetius
,
that
the
substance
of
Coral
at
first
is
wood
,
for
he
saw
some
which
was
partly
wood
and
partly
stone
,
not
being
throughly
petrified
,
which
might
proceed
from
some
internal
impediment
:
it
is
therefore
no
more
wonder
for
a
sea-plant
to
petrifie
in
the
air
,
then
for
a
landplant
to
petrifie
in
the
sea
,
or
other
waters
.
This
is
called
in
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
you
would
say
ston-tree
,
or
stone-plant
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
petrifieth
when
it
is
touched
by
the
hands
,
and
because
the
Gorgons
were
turned
into
stones
,
therefore
in
Pliny
,
Coral
is
called
Gorgonia
.
5.
He
likes
not
the
opinion
of
the
Ancients
,
concerning
the
generation
of
Viscum
or
Misseltoe
,
to
wit
,
that
it
is
bred
upon
trees
from
seeds
let
fall
there
by
thrushes
,
and
ring-doves
;
his
reasons
are
,
because
it
grows
only
upon
some
trees
,
and
not
in
Ferrara
,
where
these
birds
are
found
,
and
because
the
seed
thereof
being
sown
,
it
will
not
grow
again
,
and
in
some
trees
it
groweth
downwards
under
the
boughs
,
where
seed
cannot
remain
.
Answ.
That
Viscum
is
begot
of
seeds
let
fall
by
birds
,
as
the
Ancients
thought
,
may
be
true
,
and
that
it
is
an
excre●cence
of
viscous
or
superflous
sap
,
as
Scaliger
writes
,
may
be
true
also
.
Many
things
are
procreated
both
with
and
without
seeds
;
there
is
an
equivocall
generation
both
in
vegitables
and
animals
,
which
the
learned
Poet
knew
when
he
writ
of
this
Viscum
,
saying
,
Soletfronde
vivere
nova
quod
non
sua
seminat
arbos
.
Now
the
reason
why
it
groweth
not
upon
all
trees
,
and
in
all
Countries
,
is
,
because
as
the
same
Poet
saith
,
Non
omnia
fert
omnia
tellus
,
there
is
not
a
disposition
in
the
matter
of
all
trees
to
receive
this
form
,
nor
in
the
climate
or
soile
to
animate
this
seed
.
Yet
Mathiolus
observes
,
that
in
Hetruria
,
where
is
greatest
store
of
Thrushes
,
there
is
greatest
pleny
of
Misseltoe
,
which
shews
,
that
this
plant
hath
its
originall
from
the
seeds
mixed
with
the
excrements
of
those
birds
;
and
therefore
the
old
proverb
was
not
untrue
,
Turdus
sibi
malum
cacat
,
even
in
the
literall
sense
;
and
so
where
this
Viscum
is
meerly
an
excrescence
,
it
may
grow
downwards
under
boughes
,
where
no
seeds
can
come
or
remain
.
6.
He
can
deny
that
a
Snake
will
not
endure
the
shade
of
an
Ash
;
Pliny
and
other
ancients
affirm
it
,
perhaps
upon
surer
grounds
then
the
Doctor
denies
it
;
for
though
here
in
these
cold
Countries
our
Snakes
may
accord
with
our
Ashes
,
yet
it
may
be
otherwise
in
hot
Regions
,
where
the
Serpents
are
more
venemous
,
and
the
Ash-leaves
more
powerfull
:
why
may
there
not
be
somewhat
in
the
shade
of
an
Ash
repugnant
to
the
Serpent
,
whereas
the
leaves
and
juice
thereof
are
such
Antidotes
against
poyson
,
as
Dioscorides
and
Mathiolus
shew
?
Cardan
tels
us
,
That
in
Sardinia
the
shadow
of
the
Rododaphne
is
pernitious
to
those
that
sleep
under
it
,
making
them
mad
.
He
instanceth
the
dangerous
qualities
proceeding
from
the
shadowes
of
some
other
trees
;
and
Lucretius
affirms
.
That
the
shade
of
some
other
trees
procure
pains
in
the
head
,
and
other
dangerous
effects
.
Arboribus
primum
certus
gravis
umbra
tributa
est
Vsque
adeo
capitis
faciant
ut
saepe
dolores
,
Si
quis
eas
subter
jacuit
prostratus
in
herbis
.
CHAP.
XX.
What
the
Ancients
have
written
of
Griffins
may
be
true
.
Griffins
mentioned
in
Scripture
.
Grypi
and
Gryphes
,
Perez
and
Ossi●rage
,
●ha●
?
THe
Doctor
[
denies
there
be
Griffins
,
that
is
,
dubious
animals
in
the
fore
part
resembling
an
Eagle
,
and
behind
a
Lion
,
with
erected
ears
,
foure
feet
,
and
a
long
tail
,
being
averred
by
AElian
,
Solinus
,
Mela
,
and
Herodotus
,
]
Answ.
AElian
tells
us
,
That
Griffins
are
like
Lions
in
their
pawes
and
feet
,
and
like
Eagles
in
their
wings
and
head
.
Solinus
saith
onely
,
that
they
are
very
fierce
fowls
;
Mela
,
that
they
are
cruell
and
stubbo●n
animals
;
Herodotus
onely
mentions
their
names
,
when
hee
shewes
,
the
Arimaspi
takes
away
their
gold
from
them
:
S●
Philostrates
shewes
,
That
in
strength
and
bignesse
they
are
like
Lions
;
So
Pausanius
speaks
of
them
;
but
neither
he
,
nor
the
others
named
,
tell
us
in
plain
terms
,
that
they
are
like
Lions
behind
,
and
Eagles
in
the
fore-part
:
For
Pliny
and
som●
others
doubt
of
this
as
fabulous
.
2.
Suppose
they
had
thus
described
Griffins
,
as
mixt
and
dubious
animals
,
yet
this
is
not
sufficient
to
prove
them
fabulous
:
for
divers
such
animals
there
are
in
the
World
.
Acosta
tells
us
of
the
Indian
Pacos
,
which
in
some
parts
thereof
resemble
the
Asse
,
in
others
the
Sheep
.
Lerius
speakes
of
the
Tapiroussou
in
●rasill
,
which
resembles
both
an
Asse
and
an
Heifer
.
Many
other
sorts
of
mixt
animals
we
read
of
,
as
flying
Cats
,
and
flying
Fishes
;
and
some
kind
of
Apes
with
Dogges
heads
,
therefore
called
Cynocephali
.
Our
Bats
are
partly
birds
and
partly
beasts
:
They
flye
like
a
bird
with
two
feet
,
they
walk
like
a
beast
with
four
:
They
flye
with
their
feet
and
walk
with
their
wings
,
saith
Scaliger
.
And
which
is
a
greater
wonder
,
there
are
Plant-animals
,
or
Zoophits
,
partly
plants
,
and
partly
animals
.
But
he
saith
,
In
Bats
and
such
mixed
animals
,
there
is
a
commixtion
of
both
in
the
whole
,
rather
then
an
adaptation
of
the
one
l●to
the
other
.
Here
he
is
deceived
;
for
in
Bats
and
such
like
Animals
,
it
is
easily
●een
what
parts
are
of
the
bird
,
what
of
the
beast
,
which
we
could
not
discern
if
there
were
a
commixtion
:
it
is
rather
an
adaptation
then
.
This
is
most
apparant
in
that
Indian
beast
which
hath
the
forepart
of
a
Fox
,
the
hinder
part
of
an
Ape
,
the
eares
of
an
Owl
,
and
a
bag
or
purse
under
its
belly
,
wherein
its
young
ones
hide
themselves
in
time
of
danger
.
Neither
is
it
fabulous
that
these
Griffins
are
greedy
of
gold
,
which
they
preserve
&
hide
in
the
earth
:
for
I
●●ve
seen
Magpies
doe
the
like
:
I
have
observed
one
which
stole
money
,
and
hid
it
in
a
hole
;
and
perhaps
it
may
be
from
this
that
Plautus
calls
Griffins
Mag-pies
;
Picos
divitiis
qui
colunt
aureos
montes
supero
.
In
Aulul
.
And
yet
I
am
of
AElians
opinion
,
That
it
is
not
so
much
for
the
gold
they
fight
,
as
for
their
young
ones
,
which
men
use
to
carry
away
when
they
search
the
Countrey
for
gold
.
Neither
was
Aristaeus
the
first
that
affirmed
these
Griffins
,
as
the
Doctor
saith
;
for
we
read
of
them
in
Leviticus
and
Deuteronomy
,
which
though
Tremellius
and
wee
use
not
,
but
the
word
Ossifrage
,
yet
the
Hebrew
word
Peres
is
translated
Griffi
by
the
Septuagints
,
by
the
old
Latin
,
by
Ierom
and
Pagmin
,
by
Arias
Montanus
,
and
by
the
Italian
version
:
And
if
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
break
,
then
may
the
word
Ossifrage
be
meant
of
the
Griffin
:
for
no
bird
so
sit
to
break
bones
,
as
this
fierce
and
strong
animall
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
then
signifieth
properly
a
Griffin
,
and
not
a
kind
of
Eagle
with
a
hooked
Bill
;
for
both
birds
with
hooked
Bills
,
and
men
with
Aquilan
noses
,
are
called
Gryphi
,
not
Gryphes
.
Hence
then
it
appeares
,
that
the
negative
testimony
of
Michovius
is
not
sufficient
to
overthrow
the
received
opinion
of
the
Ancients
concerning
Griffins
,
especially
seeing
there
is
a
possibility
in
nature
for
such
a
compounded
animall
.
For
the
Gyraffa
,
or
Camelopardalis
,
is
of
a
stranger
composition
,
being
made
of
the
Libbard
,
Buffe
,
Hart
,
and
Camell
.
Besides
,
though
some
fabulous
narrations
may
be
added
to
the
story
of
the
Griffins
,
as
of
the
one-ey'd
Arimaspi
with
whom
they
fight
,
yet
it
follows
not
that
therefore
there
are
no
Griffins
.
If
any
man
say
,
That
now
such
animals
are
not
to
be
seen
;
I
answer
,
It
may
be
so
,
and
yet
not
perished
:
for
they
may
be
removed
to
places
of
more
remotenesse
and
security
,
and
inaccessible
to
men
:
for
many
such
places
there
are
in
the
great
and
vast
Countries
of
Scythia
,
and
Tartaria
,
or
Cathaia
,
whither
our
Europeans
durst
never
,
nor
could
venture
.
CHAP.
XXI
.
1.
The
existence
of
the
Phoenix
proved
by
divers
reasons
:
and
the
contrary
objections
refelled
:
the
strange
generation
of
some
birds
.
2.
The
Ancients
cleared
concerning
the
Phoenix
,
and
whether
the
Phoenix
be
mentioned
in
Scripture
.
Divers
sorts
of
generation
in
divers
creatures
.
The
Conclusion
,
with
an
Admonition
not
to
sleight
the
Ancients
opinion
and
Doctrine
.
BEcause
the
Doctor
following
the
opinion
of
Pererius
,
Fernandus
de
Cordova
,
Francius
,
and
some
others
,
absolutely
denies
the
existence
of
the
Phoenix
,
I
will
in
some
few
positions
set
down
my
opinion
concerning
this
bird
.
1.
I
grant
that
some
passages
concerning
this
bird
are
fabulous
,
;
as
that
he
is
seen
but
once
in
500
years
,
that
there
is
but
one
onely
in
the
World
;
or
if
there
be
two
,
that
the
old
Phoenix
is
buried
by
the
younger
at
Heliopolis
.
2.
These
fabulous
narrations
doe
not
prove
there
is
no
such
bird
,
no
more
then
the
fables
that
are
written
of
Saint
Francis
,
prove
that
there
was
never
any
such
man
.
3.
Nor
doth
it
follow
,
that
there
is
no
such
bird
,
because
some
write
,
they
never
read
of
any
who
had
seen
a
Phoenix
;
for
though
these
few
who
write
of
this
bird
,
did
never
see
him
in
a
picture
,
yet
the
AEgyptians
,
from
whom
they
had
the
knowledge
of
the
Phoenix
,
did
see
him
.
Tacitus
writes
,
That
no
man
doubts
but
that
this
bird
is
sometime
seen
in
AEgypt
,
Aspici
aliquando
in
AEgypto
hanc
volucrem
non
ambiguitur
,
Ann.
l.
6.
There
are
some
creatures
in
Africa
and
the
Indies
,
that
were
never
seen
by
any
of
those
who
writ
their
histories
,
the
knowledge
whereof
they
have
onely
by
relation
from
the
inhabitants
.
4.
Though
AEgypt
was
the
mother
of
many
fictions
,
as
Pererius
sheweth
,
yet
it
will
not
follow
that
the
Phoenix
is
a
fiction
,
or
that
AEgypt
was
not
also
the
School
of
many
truths
;
for
the
Graecians
from
thence
had
the
their
knowledge
and
wisdom
,
Orpheus
,
Homer
,
Musaeus
,
the
Poets
;
Lycu●gus
,
and
Solon
,
their
Law-givers
;
Plato
&
Pythagoras
,
their
Philosophers
;
Eudoxus
and
other
Mathematicians
,
were
all
Scholars
in
AEgypt
.
5.
That
there
is
but
one
Phoenix
,
is
not
against
Philosophy
and
Logick
,
which
teacheth
us
,
That
the
species
can
be
preserved
in
one
individuall
,
Pererius
sheweth
,
That
this
is
only
true
in
things
incorruptible
,
as
in
the
Sun
and
Moon
;
but
I
say
,
That
this
is
true
also
in
things
subject
to
corruption
;
for
in
these
,
though
the
individuals
be
corruptible
,
yet
the
species
are
eternal
;
and
it
skils
not
how
few
the
particulars
be
,
so
long
as
the
species
can
be
preserved
in
one
;
and
though
there
be
no
individuall
actually
existent
,
yet
the
species
can
be
preserved
;
for
in
Winter
the
species
of
Roses
is
not
perished
,
though
there
be
no
individuall
Roses
actually
existent
;
for
even
then
they
have
their
being
and
essence
,
though
their
existence
be
but
potentially
in
the
ashes
,
as
the
forms
of
the
elements
are
in
the
mixed
bodies
,
or
as
the
form
of
a
cock
is
in
the
egg
,
which
by
the
heat
of
:
the
hen
or
Sun
,
is
actually
educed
.
6.
Whereas
P●rerius
holdeth
it
inconvenient
,
that
so
noble
a
species
as
the
Phoenix
is
,
should
have
but
one
individual
,
subject
to
so
many
dangers
;
I
answer
,
That
in
all
beasts
and
birds
,
the
nobler
the
species
is
,
the
fewer
are
the
individuals
;
there
are
not
so
many
Eagles
as
Doves
,
nor
Elephants
as
Rabbets
,
and
Nature
is
so
provident
in
the
conservation
of
the
species
,
that
where
there
be
few
of
the
kind
,
they
live
long
,
and
have
their
abode
in
some
remote
rocks
,
mountains
,
Islands
and
Desarts
,
from
the
dangers
they
are
subject
to
by
men
,
as
Eagles
,
and
the
Phoenix
,
which
is
seen
but
seldom
.
Now
multitude
of
individuals
doth
not
argue
the
nobility
of
the
species
,
but
rather
imperfection
;
for
it
proceeds
from
the
division
of
the
matter
,
whereas
unity
noteth
perfection
,
as
issuing
from
the
act
and
form
of
things
.
7.
Whereas
Fernander
sheweth
,
it
's
a
miracle
that
the
Phoenix
can
never
be
taken
dead
or
alive
;
I
answer
,
It
is
a
miracle
in
nature
,
and
we
know
there
be
many
naturall
secrets
and
miracles
:
is
it
not
a
miracle
that
the
Manucodiata
,
or
bird
of
Paradise
,
is
found
dead
somet●mes
,
but
was
never
seen
alive
,
neither
was
there
ever
any
meat
or
excrement
found
in
his
b●lly
?
how
he
should
be
fed
,
where
his
abode
is
,
from
whence
he
cometh
(
for
his
body
is
found
somtime
on
the
sea
,
somtime
on
the
land
)
no
man
knows
:
the
Phoenix
is
somtime
seen
alive
,
but
seldome
,
because
provident
Nature
hath
given
him
that
instinct
for
the
preservation
of
his
kind
,
that
he
appears
to
man
,
the
great
tyrant
over
the
creatures
,
but
seldome
;
for
had
Heliogabalus
,
that
Roman
Glutton
,
met
with
him
,
hee
had
devoured
him
,
though
there
were
no
more
in
the
world
.
Nature
hath
given
to
each
creature
so
much
policie
,
as
to
preserve
th●mselves
●rom
danger
;
and
the
fewer
there
be
of
that
kind
,
the
more
wary
and
cautelous
they
are
;
and
if
it
be
true
that
Pliny
and
others
write
of
the
Ravens
,
that
their
nests
can
never
be
found
,
it
is
a
great
miracle
,
which
perhaps
may
be
so
in
Italy
;
yet
in
the
rocks
of
Norway
,
Shetland
,
and
other
Northern
places
,
their
Nests
●re
found
.
But
it
is
more
to
bee
admired
,
that
Ravens
use
to
flye
to
the
places
where
dead
bodies
are
,
and
by
a
strange
instinct
have
knowledge
of
the
bodies
dying
two
dayes
before
they
be
dead
;
and
I
think
there
is
as
great
a
miracle
in
the
Loadstone
,
as
there
is
in
the
Phoenix
.
8.
It
is
as
possible
for
a
Phoenix
to
arise
out
of
the
ashes
of
the
dead
parent
,
as
for
a
silk-worm
to
proceed
out
of
the
Egge
of
the
dead
Worm
.
If
any
reply
,
That
the
one
is
perfect
,
the
other
imperfect
;
I
answer
,
That
every
thing
is
perfect
in
its
own
kind
,
and
in
generation
;
Nature
looks
not
at
the
perfection
or
imperfection
of
the
creature
,
but
to
the
aptitude
and
disposition
of
the
matter
to
receive
such
a
form
,
Again
,
a
Cock
,
which
is
a
perfect
creature
,
is
excluded
out
of
the
Egge
by
the
heat
of
the
Sun
,
or
Fire
;
and
Scaliger
speaks
of
a
bird
that
was
found
in
a
shell
,
the
learned
men
of
that
time
concluded
,
That
the
Oyster
was
turned
into
a
bird
.
I
take
it
to
be
as
great
a
wonder
for
a
Mule
,
which
is
a
perfecter
creature
then
a
bird
,
to
be
generated
of
the
seed
of
another
kind
,
the●
that
the
Phoenix
should
arise
out
of
the
putrified
ashes
;
That
the
Clakgeese
are
generated
of
trees
in
the
North-seas
,
beyond
Scotland
,
is
not
altogether
fabulous
;
the
inhabit●nts
thereabout
at
this
day
constantly
believe
it
.
They
are
observed
every
year
to
flye
from
the
North
to
Shetland
and
Crkney
,
where
I
have
been
;
in
the
beginning
of
Winter
they
come
thither
,
in
the
Spring
they
flye
away
Northward
in
flocks
,
which
must
be
to
Norway
or
Gree●land
,
for
I
know
no
other
land
they
can
repair
to
Northward
.
Island
is
Northwest
,
but
neither
in
these
places
,
nor
any
where
else
,
could
their
nests
●e
ever
yet
found
.
Besides
,
bodies
of
old
trees
that
have
been
driven
upon
these
Islands
by
the
winds
,
have
had
upon
them
the
full
proportion
and
shape
of
those
birds
.
And
why
should
this
be
more
incredible
then
that
which
Scaliger
writes
of
a
certain
tree
in
the
river
Iuverna
,
whose
leaves
falling
into
the
water
,
receive
the
form
&
shape
of
fishes
,
and
life
withall
;
and
of
that
tree
in
the
Isle
Cimbulon
,
whose
leaves
falling
on
the
ground
,
move
themselves
backward
&
forward
;
being
touched
,
they
go
back
:
one
of
these
was
kept
8
dayes
alive
in
a
platter
.
9.
Whereas
Fernandus
asketh
,
whether
every
parcell
of
the
dead
Phoenix
his
ashes
hath
an●
aptitude
to
become
a
new
Phoenix
;
if
it
hath
,
then
(
saith
hee
)
there
is
more
then
one
Phoenix
;
if
it
have
not
,
what
is
the
reason
that
one
part
of
these
ashes
should
have
this
aptitude
,
and
not
the
other
;
I
answer
,
All
that
heap
of
ashes
is
but
one
body
,
of
which
is
produced
one
Phoenix
,
as
one
bird
out
of
one
egge
,
and
not
many
out
of
the
severall
parts
thereof
.
10.
Though
Aristotle
and
some
others
make
no
mention
of
the
Phoenix
,
it
will
not
f●llow
that
therefore
there
is
no
such
bird
extant
;
for
there
are
many
kinds
of
creatures
of
which
they
write
not
.
11.
It
is
likely
that
the
bird
Semenda
in
the
Indies
,
which
burneth
her self
to
ashes
,
out
of
which
springs
another
bird
of
the
same
kind
,
is
the
very
same
with
the
old
Phoenix
.
12.
The
testimony
of
so
many
Writers
,
especially
of
the
Fathers
,
proving
by
the
Phoenix
the
Incarnation
of
Christ
,
and
his
Resurrection
,
and
withall
our
resuscitation
in
the
last
day
;
doe
induce
me
to
believe
there
is
such
a
bird
,
else
their
Arguments
had
been
of
small
validity
among
the
Gentiles
,
if
they
had
not
believed
there
was
such
as
bird
.
What
wonder
is
it
,
saith
Tertullian
,
for
a
virgin
to
conceive
,
when
the
Eastern
bird
is
generated
without
copulation
,
Peribunt
h●mines
,
avibus
Arabiae
de
resurrectione
sua
securis
.
Shall
men
utterly
perish
(
saith
he
)
and
the
birds
of
Arabia
be
sure
of
their
resurrection
?
The
existence
of
this
bird
is
asserted
by
Herodotus
,
Seneca
,
Mela
,
Tacitus
,
Pliny
,
Solinus
,
AElian
,
Lampridius
,
Aur.
Victor
,
Laertius
,
Suidas
,
and
others
of
the
Gentile-Writers
.
The
Christian
Doctors
who
affirm
the
same
,
are
,
Clemens
,
Romanus
,
Tertullian
,
Eusebius
,
Cyril
of
Jerusalem
,
Epiphanius
,
Nazianzenus
,
Ambrose
,
Augustine
,
Hierom
,
Lactantius
,
and
many
others
.
Now
out
of
what
we
have
spoken
,
we
can
easily
answer
the
Doctors
objections
whic
he
hath
collected
out
of
Pererius
,
Feriundes
,
Franzius
,
and
others
,
as
first
,
when
he
saith
,
That
none
of
those
who
have
written
of
the
Phoenix
,
are
oculary
describers
thereof
.
Ans.
Neither
was
Aristotle
,
Gesner
,
Aldrovandus
,
and
others
,
who
have
written
largely
of
beasts
,
birds
,
and
Fishes
ocular
witnesses
of
all
they
wrote
:
they
are
forced
to
deliver
much
upon
hear-say
and
tradition
:
So
those
that
write
the
later
stories
of
American
and
Indian
animals
,
never
saw
all
they
write
of
.
Secondly
when
he
saith
,
[
That
Herodotus
,
Tacitus
,
and
Pliny
,
speak
so
dubiously
,
that
they
overthrow
the
whole
relation
of
the
Phoenix
.
]
Answ.
Herodotus
doubteth
not
of
the
existency
of
the
Phoenix
,
but
onely
of
some
circumstances
delivered
by
the
Heliopolitans
,
to
wit
,
that
the
younger
Phoenix
should
carry
his
Father
wrapt
up
in
Myrrh
,
to
the
Temple
of
the
Sun
,
and
there
bury
him
;
so
Tacitus
denieth
not
the
true
Phoenix
,
but
onely
saith
,
That
some
hold
the
Phoenix
there
described
,
which
was
seen
in
the
dayes
of
Ptolomy
in
AEgypt
,
not
the
right
Phoenix
spoken
of
by
the
Ancients
.
The
words
of
Pliny
are
falsified
by
the
Doctor
,
who
cites
them
thus
:
Sed
quae
falsa
esse
nemò
dubitabit
:
whereas
the
words
are
,
Sed
quem
falsum
esse
nemo
dubitabit
:
So
that
he
doth
not
say
,
That
what
is
written
of
the
Phoenix
is
false
;
but
onely
that
this
Phoenix
which
was
brought
to
Rome
in
the
Consulship
of
Claudius
,
was
false
,
and
not
the
right
one
.
3.
He
saith
,
That
they
who
discourse
of
the
Phoenix
,
deliver
themselves
diversly
,
contrarily
,
or
contradictorily
.
Answ.
There
is
no
contradiction
except
it
be
(
ad
idem
)
most
of
them
agree
in
the
substance
,
that
there
is
a
Phoenix
,
they
onely
differ
in
the
accidents
and
circumstances
of
age
,
colour
,
ann
place
.
We
must
not
deny
all
simply
that
is
controverted
by
Writers
:
for
so
we
might
deny
most
points
both
in
Divinity
and
Philosophy
.
4.
He
saith
the
word
Phoenix
in
Iob
29.48
.
can
have
no
animall
fignification
,
because
there
is
expressed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
trunk
of
the
Palm-tree
;
and
the
Hebrew
word
is
by
Tremellius
rendred
Sand.
Answ.
The
same
which
properly
signifieth
the
trunk
of
the
Palm
,
may
metaphorically
be
meant
of
the
body
of
the
Phoenix
.
For
the
same
word
in
Greek
is
given
both
to
the
Palm
and
Phoenix
;
for
as
the
one
is
long
green
,
so
the
other
is
long-lived
:
but
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hhol
in
that
place
,
though
expounded
Sand
by
Tremellius
.
yet
signifieth
a
Phoenix
,
as
both
Pagnin
,
Montanus
,
Buxtorsius
,
and
other
Hebricians
affirm
;
and
so
doth
R.
Salomon
with
other
ancient
Hebrewes
expound
this
Text
of
the
Phoenix
,
consonant
to
which
is
the
Tygurin
Version
,
so
Tertullian
;
Philippus
Presbyter
,
and
Cajetan
expound
this
place
of
the
Phoenix
,
being
the
symbole
of
our
resurrection
,
&
of
a
long
life
.
And
it
seems
that
the
word
Phoenix
is
more
consonant
to
the
Text
then
Sand
,
because
Iob
speaks
of
his
nest
:
I
shall
die
in
my
nest
(
saith
he
)
and
shall
multiply
my
dayes
as
the
Phoenix
.
5.
He
saith
,
[
That
the
existence
of
the
Phoenix
is
repugnant
to
the
Scripture
,
which
affirms
,
there
went
of
every
sort
two
at
the
least
into
the
Ark.
It
infringeth
also
the
benediction
of
multiplication
,
Gen.
1.
For
they
cannot
be
said
to
multiply
who
do
not
transcend
an
unity
.
]
Answ.
When
the
Scripture
speakes
of
two
that
entred
into
the
Ark
of
every
sort
,
it
means
of
those
that
were
distinguished
into
male
and
female
▪
for
the
end
why
these
went
in
by
couples
,
was
for
procreation
,
now
the
Phoenix
hath
no
distinction
of
Sex
,
and
therefore
continueth
not
his
species
by
copulation
,
as
other
creatures
do
.
Hence
though
he
enters
into
the
Ark
,
it
was
not
needfull
he
should
be
named
among
those
that
went
in
by
couples
and
sevens
.
For
how
could
hee
that
was
but
one
,
be
said
to
goe
in
two
and
two
,
or
male
and
female
.
As
for
the
benediction
of
multiplication
,
it
was
not
pronounced
or
enjoyned
to
the
Phoenix
,
which
was
not
capable
of
it
,
God
having
supplied
the
want
of
that
with
another
benediction
equivalent
,
which
was
a
longer
life
then
other
animals
,
and
a
peculiar
way
to
continue
the
species
without
multiplication
of
the
Individuum
.
6.
He
saith
,
That
to
animal
generation
is
required
the
concurrence
of
two
Sexes
,
and
therefore
such
as
have
no
distinction
of
Sex
,
engender
not
at
all
,
as
Aristotle
conceives
of
Eeles
,
and
testatious
animals
.
Ans.
Aristotle
de
gen.
animal
.
l.
3.
c.
10.
shewes
that
there
no
distinction
of
sex
in
divers
Fishes
,
and
Bees
,
which
notwithstanding
generate
.
But
when
he
speaks
of
Eels
in
historia
animal
,
he
shews
they
do
not
generate
at
all
,
not
because
they
want
distinction
of
sex
,
as
the
Doctor
saith
;
for
he
speaks
of
divers
creatures
that
generate
without
that
distinction
;
but
because
there
is
not
in
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
production
or
generation
of
egges
or
spawn
;
for
all
those
kind
of
Fishes
,
saith
he
,
which
generate
,
have
spawn
or
egges
in
them
,
which
Eels
want
.
Again
,
he
shews
in
his
first
book
de
gener
.
animal
.
c.
1.
That
sanguine
creatures
are
distinguished
into
male
and
female
except
a
few
,
saith
he
:
If
then
there
be
some
sanguine
animals
without
sex
,
what
wonder
is
it
if
the
Phoenix
have
none
?
As
for
testacious
animals
,
they
want
distinction
of
sex
,
because
they
are
,
as
he
saith
,
Immoveable
alone
,
and
stick
to
rocks
,
having
as
it
were
the
life
of
plants
,
and
therefore
are
no
other
wise
distinguished
into
male
and
female
then
plants
are
,
which
is
not
properly
but
analogically
.
7.
He
argueth
,
That
if
the
worm
into
which
the
Phoenix
is
corrupted
,
becommeth
a
Phoenix
,
this
would
confound
the
generation
of
perfect
and
imperfect
animals
,
and
the
lawes
of
Nature
.
Again
,
the
generation
of
venerous
animals
is
not
from
a
corruption
of
themselves
,
but
rather
a
seminal
and
specifical
diffusion
.
Answ.
The
generation
of
the
Phoenix
is
no
confusion
or
disturbance
of
Natures
laws
,
which
delights
in
variety
of
productins
.
Therefore
in
plants
we
see
some
produced
by
their
seed
,
some
by
their
roots
without
seed
;
some
by
their
stems
onely
without
root
or
seeds
;
some
without
any
of
these
,
imm●diatly
of
the
earth
:
So
in
animals
some
are
generated
by
coition
of
male
and
female
in
the
same
kind
,
as
Men
,
Lions
,
Horses
,
&c.
Some
by
coition
of
different
kinds
,
as
Mules
;
some
without
coition
,
by
affriction
onely
,
as
divers
Fishes
;
some
are
produced
by
the
female
without
the
male
,
as
the
fish
Erythi●us
,
which
some
think
to
be
the
Rochet
;
some
by
reception
of
the
females
organ
within
the
male
,
as
flies
;
some
by
a
salivious
froth
,
as
the
shell
fishes
called
the
Purple
;
some
are
progenerated
of
slime
without
coition
,
outwardly
in
the
mud
,
as
Eels
;
some
without
coition
,
but
within
the
body
of
the
parents
,
as
Bees
:
And
lastly
,
the
Phoenix
is
begot
without
coition
,
of
its
own
putrified
body
,
at
which
the
Doctor
wonders
how
it
should
be
,
[
seeing
the
generation
of
Insects
is
not
by
corruption
of
themselves
,
but
rather
a
seminall
effusion
.
]
To
which
I
answer
with
Aristotle
,
speaking
of
Bees
,
that
as
they
have
a
proper
and
peculiar
kind
of
Nature
differing
from
all
other
creatures
,
so
it
was
fit
they
should
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
peculiar
and
proper
kind
of
production
.
The
like
I
may
of
the
Phoenix
,
which
is
a
miracle
in
nature
,
both
in
his
his
longevity
,
numericall
unity
,
and
way
of
generation
.
And
in
this
wonderfull
variety
the
Creator
manifests
his
wisdome
,
power
and
glory
.
Thus
have
I
briefly
an
cursorily
run
over
the
Doctors
elaborate
book
,
tanquam
canis
ad
Nilum
,
having
stoln
some
hours
from
my
universall
History
,
partly
to
satisfie
my self
and
desires
of
my
friends
,
and
partly
to
vindicate
the
ancient
Sages
from
wrong
and
misconstruction
,
thing
it
a
part
of
my
duty
to
honor
and
defend
their
reputation
,
whence
originally
I
have
my
knowledge
,
and
not
with
too
many
in
this
loose
and
wanton
age
,
slight
all
ancient
Doctrines
and
Principles
,
hunting
after
new
concerts
and
whimzies
,
which
though
specious
to
the
eye
at
the
first
view
,
yet
upon
neer
inspection
and
touch
,
dissolve
like
the
apples
of
Sodom
into
dust
.
I
pitie
to
see
so
many
young
heads
still
gaping
like
Camelions
for
knowledge
,
and
are
never
filled
,
because
they
feed
upon
airy
and
empty
phansies
,
loathing
the
sound
,
solid
and
wholsome
viands
of
Peripatetick
wisdome
,
they
reject
Aristotles
pure
fountains
,
and
digge
to
themselves
cisternes
that
will
hold
no
water
;
whereas
they
should
stick
close
and
adhere
as
it
were
by
a
matrimoniall
conjunction
to
sound
doctrine
,
they
go
a
whoring
as
the
Scripture
speaketh
)
after
their
own
inventions
.
Let
us
not
wander
then
any
longer
with
Hagar
in
the
wild
desart
where
there
is
no
water
;
for
the
little
which
is
in
our
pitcher
,
wil
be
quickly
spent
;
but
let
us
return
to
our
Masters
house
,
there
we
shal
find
pure
fountains
of
ancient
University
learning
.
Let
Prodigals
forsake
their
husks
,
and
leave
them
to
swine
,
they
will
find
bread
enough
at
home
:
And
as
dutifull
children
let
us
cover
the
nakednesse
of
our
Fathers
with
the
Cloke
of
a
favourable
Interpretation
.
FINIS
.